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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.     N.    J. 


Presented  by 


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, 


COMMENT  AKY 


ON    THE 


HOLY    SCRIPTURES: 

CRITICAL,  DOCTRINAL,  AND  HOMILETICAL. 

WITH  SPECIAL  REFERENCE  TO  MINISTERS  AND  STUDENT8 

BT 

JOHN   PETEK "  1 ANGE,  D.  D., 

ORDINARY  PROFESSOR  OF  THEOLOGY  IN  THE  UNIVERSITY  OP  BONN, 
or  cwvnurioK  WITH  a  number  of  eminent  European  divotm 

TRANSLATED,   ENLARGED,   AND  EDITED 


PHILIP   SCHAFF,  D.  D., 

PROFESSOR   OF  THEOLOGY   IN  THE  UNION   THEOLOGICAL  SEMINARY.   NEW   YORK, 
IB     OOHWKCTION     WITH     AMERICA*     SCHOLARS    OF     VARIOC8     KVANOELICAL     DENOMINATIONS. 


70>,RME  XIV.  OF  THE  OLD  TESTAMENT:  CONTAINING  THE  MINOR  PROPHETS 


NEW  YORK: 
CHARLES    SCRIBNER'S    SONS, 

189U 


THE 


MINOR  PROPHETS 


EXEGETICALLY,  THEOLOGICALLY.   AND   HOMILETTCALLY 


EXPOUNDED 


PAUL   KLEINERT,   OTTO   SCHMOLLER, 

GEORGE   R.  BLISS,  TALBOT  W.  CHAMBERS,   CHARLES  ELLICTT. 

JOHN   FORSYTH,  J.  FREDERICK   Mc CURDY,   AND 

JOSEPH    PACKARD. 


EDITED  BY 

PHILIP   SOHAFF,  D.  D. 


NEW   YORK: 

CHARLES     SCRIBNER'S     SONS, 

1699 


Altered  according  to  Act  of  Congress,  in  the  vear  1874,  *Y 

Scribner,  Armstrong,  and  Compant, 
IB  tile  Office  of  the  Librarian  of  Congress,  at  Washington, 


Trow's 
Printing  and  Bookbinding  Company, 
205-213  East  \2tk  St., 

NEW     YORK. 


PREFACE  BY  THE   GENERAL  EDITOR 


The  volume  on  the  Minor  Prophets  is  partly  in  advance  of  the  German  original, 
which  has  not  yet  reached  the  three  post-exilian  Prophets.  The  commentaries  on  the  nin« 
earlier  Prophets  by  Professors  Kleinert  and  Schmoller  appeared  in  separate  number* 
some  time  ago a ;  but  for  Haggai,  Zechariah,  and  Malachi,  Dr.  Lange  has  not,  to  this  date, 
been  able  to  secure  a  suitable  co-laborer.2  With  his  cordial  approval  I  deem  it  better  to 
complete  the  volume  by  original  commentaries  than  indefinitely  to  postpone  the  publication. 
They  were  prepared  by  sound  and  able  scholars,  in  conformity  with  the  plan  of  the  whole 
work. 

The  volume  accordingly  contains  the  following  parts,  eaeh  one  being  paged  separately :  — 

1.  A  General  Introduction  to  the  Prophets,  especially  the  Minor  Prophets,  by 
Rev.  Charles  Elliott,  D.  D.,  Professor  of  Biblical  Exegesis  in  Chicago,  Illinois.  The 
general  introductions  of  Kleinert  and  Schmoller  are  too  brief  and  incomplete  for  our  purpose, 
and  therefore  I  requested  Dr.  Elliott  to  prepare  an  independent  essay  on  the  subject. 

2.  Hosea.  By  Rev.  Dr.  Otto  Schmoller.  Translated  from  the  German  and  en- 
larged by  James  Frederick  McCurdy,  M.  A.,  of  Princeton.  N.  J. 

8.  Joel.  By  Otto  Schmoller.  Translated  and  enlarged  by  Rev.  John  Forsyth, 
D.  D.,  LL.  D.,  Chaplain  and  Professor  of  Ethics  and  Law  in  the  United  States  Military 
Academy,  West  Point,  N.  Y. 

4.  Amos.  By  Otto  Schmoller.  Translated  and  enlarged  by  Rev.  Talbot  W 
Chambers,  D.  D.,  Pastor  of  the  Collegiate  Reformed  Dutch  Church,  New  York. 

5.  Obadiah.  By  Rev.  Paul  Kleinert,  Professor  of  Old  Testament  Theology  in  the 
University  of  Berlin.  Translated  and  enlarged  by  Rev.  George  R.  Bliss,  D.  D.,  Professor 
in  the  University  of  Lewisburg,  Pennsylvania. 

6.  Jonah.  By  Prof.  Paul  Kleinert,  of  the  University  of  Berlin.  Translated  and  en- 
larged by  Rev.  Charles  Elliott,  Professor  of  Biblical  Exegesis  in  Chicago.' 

7.  Micah.  By  Prof.  Paul  Kleinert,  of  Berlin,  and  Prof.  George  R.  Bliss,  of  Lewie- 
burg. 

8.  Nahum.  By  Prof.  Paul  Kleinert,  of  Berlin,  and  Prof.  Charles  Elliott,  of 
Chicago. 

9.  Habakkuk.     By  Professors  Kleinert  and  Elliott. 

1  Obadjah,  Jonah,  Micha,  Nahum,  Habakuk,  Zephanjah.  Wissenshqftlieh  und/Ur  den  Gebraueh  der  Kirch*  ausgeUgt  von 
PAUL  Kaeinbbt,  Pfarrer  zu  St.  Gertraud  und  a.  Professor  an  der  Universit'dt  zu  Berlin.  Bielefeld  a.  Leipzig,  1868.  —  Dit 
Propheten  Hosea,  Joel  und  Amos.  Theologiseh-homUetisch  bearbeitet  von  Otto  Sohmollib,  Lietnt.  der  Theologie,  Diaeonus 
in  Uraeh.  Bielef.  und  Leipzig,  1872. 

3  The  commentary  of  Rev.  W.  Prebskl  on  these  three  Prophets  (Die  nachtxilisehen  Propheten,  Go  tha,  1870)  was 
originally  prepared  for  Lange's  Bible-work,  bat  was  rejected  by  Dr.  Lange  mainly  on  account  of  Pressel's  views  on  tin* 
genuineness  and  integrity  of  Zechariah.  It  was,  however,  independently  published,  and  was  made  use  of,  like  other 
commentaries,  by  the  authors  of  the  respective  sections  in  this  volume. 

S  Dr.  Elliott  desires  to  render  his  acknowledgments  to  the  Rev.  Reuben  Dederiok,  of  Chicago,  and  the  Rev.  Jacob 
Lotke,  of  Faribault,  Minnesota,  for  valuable  assistance  in  translating  some  difficult  passages  in  Kleinertfa  Commentaries 
•n  Jonah,  Nahum,  and  Habakkuk. 


PREFACE   BY   THE   GENERAL  EDITOR. 


10.  Zephaniah.     By  Professors  Kleinert  and  Elliott. 

11.  Haggai.     By  James  Frederick  McCurdy,  M.  A.,  Princeton,  N.  J. 

12.  Zechariah  By  R#v.  Talbot  W.  Chambers,  D.  D.,  New  York.  (See  special 
preface.) 

13.  Malachi.  By  Rev.  Joseph  Packard,  D.  D.,  Professor  of  Biblical  Literature  in 
the  Theological  Seminary  at  Alexandria,  Virginia. 

The  contributors  to  this  volume  were  directed  carefully  to  consult  the  entire  ancient  and 
modern  literature  on  the  Minor  Prophets  and  to  enrich  it  with  the  latest  results  of  German 
and  Anglo-American  scholarship. 

The  remaining  parts  of  the  Old  Testament  are  all  under  way,  and  will  be  published  ai 
fast  as  the  nature  of  the  work  will   permit. 

PHILIP   SCHAFF. 

Otnoti  Thsoiookuj   Skwfa'w,  New  Yobs.  .  ixuary,  1874. 


THE 


BOOK  OF  MICAH. 


EXPOUNDED 


■T 


PAUL  ^KLEDsTERT, 


PAfTOft  AX  ST.  GERTRAUD,  AND  PROFESSOR  Of  OLD  TESTAMENT  THEOLOGY   W 
UNIVERSITY  07  BERLIN. 


TRANSLATED  FROM  THE  GERMAN,    WITH  ADDITION* 


BT 

GEORGE  R.  BLISS,  D.D., 

P107ES30R  IN  THE  UNIVERSITY  AT  LEWISBURG,  PEN*. 


tfEW  YORK: 
CHARLES     SCRIBNER'S    SONS, 


Ifctand  according  to  Act  of  Congress,  in  the  year  1874»  by 

Scribnkr,  Armstrong,  and  Compant, 
hi  &•  Office  af  the  Libraritn  of  Congress,  at  Waahingtam. 


MICAH. 


INTRODUCTION. 

1.  Historical  Situation  and  Date. 

Like  Isaiah,  Micah  also  belongs  to  the  great  critical  period  in  the  latter  half  of  the  eighth 
century  before  Christ.  At  that  time,  the  Assyrian  kingdom,  just  prior  to  its  fall,  recovered 
its  power,  under  Salmanassar,  and  with  irresistible  might  carried  the  profound  commotions 
of  God's  judgments,  predicted  by  Amos,  chapters  i.  and  ii.,  over  the  peoples  of  Western 
Asia,  and  even  to  Africa.  His  activity,  also,  like  Isaiah's,  belongs  to  the  kingdom  of  Judah, 
and  numerous  coincidences  show  the  close  proximity,  in  time  and  character,  of  these  two- 
mightiest  of  the  prophets  (compare  esp.  Mic.  ii.  11  ;  iii.  5  ff'.,  12;  iv.  1  if. ;  v.  2  ff.  with  Is. 
xxviii.  7  ;  xxix.  9  ff. ;  xxxii.  13  ff. ;  ii.  2  ff. ;  vii.  14  ;  ix.  15).  Yet  the  historical  horizon  of 
his  prophecies  is  narrower  than  that  of  Isaiah.  Concerning  this  we  have  an  express  state- 
ment in  Jer.  xxvi.  18.  It  is  there  argued  by  certain  elders  of  Judah,  that  Jeremiah  should 
not  be  held  blameworthy  for  the  hard  prophecies  which  the  Spirit  impelled  him  to  utter,  but 
be  left  unharmed,  and  receive  honor  rather,  on  the  ground  that  the  good  king  Hezekiah  did 
not  punish  Micah's  sharp  threatenings  against  Judah,  but  received  them  with  fear  and  humil- 
iation before  God.  In  proof  of  this  the  passage  in  ch.  iii.  12  of  our  book  is  cited.  Now, 
since  there  is  nothing  to  prove  that  the  discourses  which  are  collected  in  our  book  were  com- 
posed at  different  times,  since  rather  chaps.  1-5  in  particular  form  a  beautiful  and  consistent 
whole,  we  are  obliged  to  fix  the  date  of  the  book  under  Hezekiah,  727-698.  This  determi- 
nation of  the  time  is  supported  by  the  fact  that  just  in  those  chapters  (i.-iii.)  in  which  it 
has  been  supposed  there  were  indications  of  a  period  earlier  than  Hezekiah,  the  coincidences 
with  Isaiah  relate,  without  exception,  to  discourses  of  his  delivered  under  Hezekiah. 

Still  more  definitely  can  the  period  be  ascertained  from  intimations  given  by  our  book  it- 
self. ~For,Jirst,  idolatry,  which  had  become  triumphantly  prevalent  under  Hezekiah's  pred- 
ecessors, particularly  Ahaz  (2  K.  xvi. ;  2  Chr.  xxviii.),  appears  here  throughout  as  still  un- 
broken in  Judah  (v.  11  ff . ;  i.  5  ;  vi.  16).  But  Hezekiah,  not  long  after  the  destruction  of 
the  northern  kingdom  by  Salmanassar  (Sargon),  and  in  connection  with  the  great  Passover, 
by  which  lie  sought  to  attach  the  remaining  inhabitants  of  that  kingdom  to  Judah  (2  Chr. 
xxxvi.  6),  extirpated  idolatry.  Not  less  clearly,  in  the  second  place,  is  the  early  portion  of 
his  reign  pointed  to  by  the  circumstance  that  in  Mieah  we  find  a  corruption  of  the  higher 
classes  especially,  and  of  the  official  dignitaries,  such  as  in  the  time  of  Ahaz,  and  even  in 
the  first  years  of  Hezekiah,  exercised  the  scourge  of  Isaiah  (v.  7  ;  xxviii.  14),  but  such  as  can- 
not have  existed  long  under  the  strict  and  pious  rule  of  the  latter  king.  We  may  add, 
thirdly,  that  all  reference  to  the  calamity  from  Sennacherib  is  still  wanting,  and  that  the 
prophet  rather  takes  his  stand,  in  the  first  chapter,  clearly  before  the  destruction  of  Samaria. 
We  must  accordingly  place  the  time  of  the  composition  between  727  and  723  B.  c. 

We  must  draw  our  knowledge  of  the  character  of  this  period  from  our  author,  whose 
lively  rebukes  and  chastisement  of  the  rampant  sins  and  follies  of  the  age,  taken  together 
with  the  corresponding  features  of  Isaiah's  picture  and  with  statements  of  the  historical 
books,  give  a  tolerably  complete  portrait  of  the  time. 

The  internal  corruption  of  the  nation,  which  under  Jotham  was  still  gilded  with  a  super- 
ficial splendor  (2  Chr.  xxviii.),  had  under  Ahaz,  through  the  participation  in  criminality  of 
this  morally  unripe  monarch  (Is.  iii.  12,  cf.  ch.  vii.),  everywhere  broken  out.  Ahaz  is  de- 
scribed as  one  of  the  most  flagitious  kings  ever  belonging  to  the  house  of  David.  He  intro- 
duced the  Baal-worship,  sacrificed  his  children  to  Moloch,  sanctioned  by  his  own  acts  the 
worship  of  the  high  places,  which  had  hitherto  been  barely  tolerated,  made  arbitrary  channel 


4  MICAH. 

in  the  Temple  after  patterns  which  he  had  seen  at  Damascus,  and  finally  closed  the  doors  of 
the  sanctuary  altogether  (2  K.  xvi. ;  2  Chr.  xxvii.).  What  wonder  if  the  example  from 
above  was  efficacious  in  poisoning  the  morals  of  the  people?  It  was  the  privileged  classes, 
in  particular,  who,  as  soon  as  they  felt  the  hand  over  them  relax,  began  to  turn  to  advantage 
the  opportunities  afforded  them.  Covetousness  and  luxury  were  the  sins  most  in  vogue,  and 
Jsaiah  v.  8  ff.  gives  us  a  melancholy  evidence  that  nothing  was  holy  to  the  wauton  uobility, 
not  the  paternal  field  of  the  poor,  not  sacred  justice  itself,  to  prevent  them  from  stealing  the 
field  and  perverting  justice,  that  they  might  bring  tribute  to  their  own  lust.  This  condition 
of  tilings  Hezekiah  found  at  his  elevation  to  the  throne,  and  although  his  will  was  good  from 
the  very  first  (2  Chr.  xxix.  3),  and  the  bulk  of  the  people  showed  themselves  not  unfavor- 
able to  his  zeal  for  restoring  the  old  worship  and  the  old  piety  (2  Chr.  xxix.  28),  it  was  still 
all  the  more  difficult  to  restrain  those  inveterate  sins  of  the  ruling  classes.  The  tendency  of 
the  people  also  was  more  toward  an  outward  churchliness  than  toward  inward  religion. 
Isaiah  and  Micah  zealously  supported  the  efforts  of  the  king  to  effect  a  reformation  of  those 
faults  among  the  people  which  must  have  abounded  especially  in  the  first  years  of  the  reign 
(when  our  book  was  composed).  To  the  bitter  complaints  of  Isaiah,  and  the  lively  sketches 
which  he  threw  out  concerning  the  practices  of  the  great  (xxxii.  5,  6),  the  details  drawn 
out  in  Micah  ch.  iii.  correspond. 

The  patriciar,s  as  magistrates  know  the  right,  but  abuse  it  to  fill  their  purses  and  enlarge 
their  lands  (iii.  1  ;  ii.  1  f.  9  ;  vi.  10  f.),  and  thus  become  rather  flayers  than  guardians  of  the 
people  (iii.  3  ff.).  Strong  in  their  combinations  with  each  other,  they  have  organized  a  for- 
mal system  of  public  law-breaking  (vii.  3 ;  iii.  10). 

The  priests,  who  should  cover  the  rights  of  the  poor  with  the  protection  of  God's  law,  are 
covetous,  and  judge  for  hire  (iii.  11).  With  special  energy  of  indignation,  however,  both 
prophets  contended  against  the  true  source  of  the  prevailing  sin,  namely,  the  prophetic  class, 
whose  members,  according  to  their  vocation  and  office,  should  be  the  organs  of  divine  rev- 
elation, but  who  have  degraded  themselves  into  cheap  sycophants  toward  the  great.  They 
stand  at  the  head  of  the  libertines,  and  speak  what  the  ears  of  the  latter  itch  for,  so  that  it 
is  no  wonder  if  the  rebukes  of  the  true  prophets  seem  to  the  wanton  scorners  of  the  Most 
High  to  be  unintelligible  drivel  (ii.  6),  which  despising  they  either  seek  to  refute  with  com- 
monplaces (ii.  7),  or,  in  the  lust  of  revelry,  deride  with  brutal  stupidity  (Is.  xxviii.  8  ff.).  Yet 
the  prophets  sit  with  them  (iii.  5),  feast  with  them,  and  wrest  the  consecrated  language  of 
the  Spirit  learnt  in  the  schools  of  the  prophets,  to  draw  from  it  lulling  lies  of  peace  and  of  good 
days  to  come  (ii.  11  ff.  ;  iii.  5)  ;  nay,  they  do  not  shrink  even  from  the  use  of  heathenish  arts 
forbidden  in  the  law  (iii.  7).  Thus  public  life  has  by  degrees,  even  in  Jerusalem,  reached 
that  state  on  account  of  which  Samaria  was  brought  into  one  calamity  after  another,  and 
finally  into  the  last  (vi.  10).  The  better  part  of  the  people  is  prepared  to  fulfill  the  cere- 
monial requirements  of  the  law,  and  even  to  go  beyond  them  (vi.  6  ;  cf.  Is.  i.  11  ff),  but 
that  this  law  has  a  moral  significance,  and  demands  holiness  of  heart,  without  which  the  offer- 
ings are  of  no  value,  is  hidden  from  them,  or  is  too  bitter  a  truth.  With  severity  therefore 
is  the  prophet  compelled  to  remind  them  how  they  plunder  the  fugitives  of  the  sister  king- 
dom of  Israel,  as  these  are  flying  through  Judah  before  the  Assyrian  army  (ii.  8),  and  to 
point  them  to  what  the  law  requires  of  the  inner  man  (vi.  18).  Under  these  circumstances 
the  judgments  are  approaching,  by  threatening  which  Micah  would  rouse  their  conscience 
to  the  final  decision. 

Although  the  title  of  the  book  names,  beside  the  reign  of  Hezekiah,  that  also  of  Jotham 
(758-742),  and  of  Ahaz  (742-727),  as  the  time  in  which  Micah  received  his  word  from  the 
Lord,  and  thus  seems  to  suggest  a  contradiction  to  the  date  just  now  deduced,  still  there  is 
no  reason  in  this  for  doubting  the  trustworthiness  of  either  of  the  two  statements,  that  of  the 
title  or  of  the  notice  in  Jeremiah.  For  if  the  declaration  of  the  elders  in  Jeremiah  is  ii. 
itself  credible  from  its  antiquity,  and  as  having  been  made  before  enemies,  so  is  the  age  of 
the  title  guaranteed  by  the  consideration  that  a  later  writer,  if  he  had  wished  to  furnish  the 
book  with  a  superscription,  would  certainly  have  considered  the  account  in  Jeremiah,  and 
avoided  the  apparent  contradiction  by  leaving  out  Jotham  and  Ahaz.  In  view  of  the  fact 
that  the  book  is  well  arranged,  and  that  no  subsequent  title  occurs  in  it,  one  can  hardly  es- 
cape the  conclusion  that  the  prophet  edited,  and  gave  the  title  to,  his  own  work.  And  in 
fact  it  is  not  difficult  either  to  harmonize  the  two  statements.  For  although  the  discourses 
-if  our  hook  were  poured  forth  at  one  gush,  so  to  speak,  they  make  the  impression,  not  of 
bavirg  arisen  from  one  and   the  same  transient  situation,  but  of  presenting  the  summary  re- 


INTRODUCTION. 


eult,  in  some  sense  the  resume,  of  an  entire  life  previously  spent  in  the  activity  of  prophetic 
discourse.  Indeed  the  prophet,  in  the  flow  of  his  discourse,  involuntarily  falls  into  the  tone 
of  narration:  "Then  said  I"  (iii.  1).  We  may,  accordingly,  assume  with  the  title  that  the 
various  contents  of  the  book  arose  before  the  vision  of  the  prophet  between  the  years  758 
and  722  B.  c. ;  but  with  Jeremiah  that,  under  Hezekiah,  somewhere  near  the  close  of  his  la- 
bors, he  wrote  out  what  was  of  permanent  value  in  his  several  discourses,  in  the  two  chief 
discourses  of  the  book  before  us  (i.-v.;  vi.,  vii.),  and  published  it  as  a  perpetual  testimony 
(cf.  Hab.  ii.  2.) x 

2.   The  Person  of  the  Prophet. 

The  name  Micha  (rD^E,  Gr.  Mt^atas,  Lat.  Michozas)  is  not  of  rare  occurrence  in  the  Old 
Testament.  It  is,  as  shown  from  Judg.  xvii.  5  comp.  w.  v.  4,  an  abbreviation  of  rTO^lQ  or 
•Vfp^,  of  which  two  forms  the  first  is  to  be  read  also  in  Jer.  xxvi.  18  in  the  Kethib. 
The  signification  is,  accordingly  :  Who  is  like  God  ?  =  bsOQ.  The  prophet  seems  himself 
to  allude  to  this  meaning  of  his  name  (vii.  18). 

Of  his  person  we  know  next  to  nothing.  That  he  was  not,  as  some  following  Hieron.  hare 
supposed,  the  same  with  the  prophet  Micaiah,  son  of  Imlah,  who  foretold  to  Ahab  his  ap- 
proaching destruction  (1  K.  xxii.),  is  self-evident :  Ahab  died  897  b.  c.  The  identity  of  the 
words  which  open  his  discourse  (i.  2)  with  the  closing  words  in  the  prophecy  of  that  Micah 
(1  K.  xxii.  28)  is  an  intentional  allusion.  Tradition  has  manifold  stories  to  tell  concerning 
him  (cf.  Carpzov,  Introd.,  iii.  373  fF.).  The  surname  \Plttnb,  which  the  title  and  Jer.  xxvi. 
18  attach  to  the  name,  is  not  a  patronymic,  as  the  LXX.  take  it  (roc  rov  Mioypacrdci),  but 
marks  the  place  of  his  origin  :  he  himself  names  this,  as  Vitringa  had  remarked,  Moresheth- 
gath  (i.  14),  that  Moresheth  which  lies  near  the  Philistine  city  of  Gath  (cf.  Abel-maiim,  Abel  on 
the  waters,  2  Chr.  xvi.  4).  This  locality  was  still  known  to  Eusebius  in  the  Onomast.  and  to 
Hieron.  who,  in  the  Prol.  ad  explanandum  Michceam,  says  :  "  Michatam  de  Morasthi,qui  usque 
hodiejuxta  Eleutheropolin  (five  Roman  miles  north  of  Gath)  haud  grandis  est  viculus  ;  "  and  in 
the  Epist.  86  ad  Eustoch.  epitaph  Patdw,  p.  677,  ed.  Mart.,  he  relates  that  there  was  once  the 
grave  of  Micha,  but  that  in  his  time  a  church  had  been  erected ;  and  Robinson  found  ruins 
of  a  church  and  hamlet  twenty  minutes  southeast  from  Beit-Jibrin,  which  corresponds  to  the 
Eleutheropolis  of  the  ancients  (Bib.  Res.  in  Pal,  ii.  423).  The  derivation  of  the  name  Mo- 
rashti,  from  the  name  of  the  town  Mareshah  (ch.  i.  15),  although  common  among  interpreters 
through  the  influence  of  the  Chaldee  version,  is  inconsistent  with  the  vocalization. 

That,  finally,  Micah  had  dwelt  in  the  region  of  Gath,  appears  to  be  proved  in  another 
way  also  by  the  fact  that  he  shows  himself  familiar  with  localities  there,  i.  10-15  (but  cf. 
on  v.  10).  It  is  saying  too  much,  however,  when  Ewald  maintains  that  the  whole  character 
of  the  book  betrays  the  inhabitant  of  the  low-land,  and  that  not  merely  the  rough  and  un- 
even language,  but  the  exaltation  of  Bethlehem  as  compared  with  Jerusalem,  proves  the 
origin  of  the  prophet. 

3.   Contents  and  Form  of  the  Book. 

As  Micah,  compared  with  Isaiah,  embraces  a  shorter  space  of  time,  so  his  horizon  is  locally 
more  restricted.  The  breadth  of  view,  sweeping  over  all  history,  with  which  the  latter  sur- 
veys the  greatness  and  recognizes  the  importance  of  his  time,  and  sheds  the  light  of  prophecy 
on  all  sides,  over  all  nations  —  over  the  distant  islands  of  the  Mediterranean,  where,  at  that 
very  time,  Rome,  the  great  city  of  the  future,  was  building,  and  over  the  young  Aryan  peo- 
ples in  the  East,  —  indicating  to  them  their  place  in  the  history  of  the  world  —  all  this  is 
foreign  to  our  prophet.  His  gaze  is  fixed  imperturbably  on  his  own  people,  but  within  this 
field  he  moves  with  the  greatest  intensity.2 

1  [With  this  Dr.  Pusey  substantially  agrees.  After  arguing  plausibly  that  some  portions  of  the  book  were  spoken 
mrlier,  —  ch.  iv.  1  ff.  as  early  as  the  reign  of  Jotham, —  he  concludes  :  «  At  the  commencement,  then,  of  Hezekiah's  reign, 
he  collected  the  substance  of  what  God  had  taught  by  him,  recasting  it,  so  to  speak,  and  retained  of  his  spoken  proph 
ecy  so  much  as  God  willed  to  remain  for  us.  As  it  stands,  it  belongs  to  that  early  time  of  Hezekiah's  reign,  in  which 
the  sins  of  Ahaz  still  lived  ou.  Corruption  of  manners  had  been  hereditary.  In  Jotham  "a  reign  too,  it  is  said  expressly, 
In  contrast  with  himself,  the  people  were  still  doing  corruptly.  Idolatry  had,  under  Ahaz,  received  a  fanatic  impulse  from 
the  king,  who  at  last  set  himself  to  close  the  worship  of  God.  The  strength  of  Jotham's  reign  was  gone,  the  longing 
for  its  restoration  led  to  the  wrong  and  destructive  policy,  against  which  Isaiah  had  to  contend.  Of  this  Micah  says, 
such  should  not  be  the  strength  of  the  future  kingdom  of  God.  Idolatry  and  oppression  lived  on  ;  against  these,  th« 
'nheritance  of  those  former  reigns,  the  sole  residuum  of  Jotham's  might  or  Ahaz'  policy,  the  breach  of  the  law  of  love  of 
3od  and  man,  Micah  concentrated  his  written  prophecy  "     lntroil.  to  Micha,  p.  291.  —  Tr.i 

*  ["  He  lingers,  in  his  prophecy,  among  the  towns  of  the  maritime  plain  (the  Shephelah)  vhere  his  birth-place  t*j 


6  MICAH. 

If  now  we  distribute  his  book,  as  is  generally  granted,  into  two  obvious  divisions  :  th« 
prophetico-political,  cbaps.  i.-v.,  and  the  ideal-contemplative,  chaps,  vi.,  vii.,  then  in  the  First 
division,  discourse  frst,  cb.  i.,  we  see  that  be  finds  in  the  judgment  immediately  impending 
over  Samaria  the  text  for  bis  threat,  that  the  judgment  will  reach  even  to  the  gates  of  Jeru- 
salem (i.  9).  Following  immediately  then,  in  ascending  succession,  the  second  discourse,  cbaps 
ii.,  iii..  called  forth  by  the  sin,  whicn  can  no  longer  be  restrained,  and  security  of  the  people, 
especially  of  the  leaders  among  them,  now  breaking  out  openly  everywhere,  —  announces 
that  Jerusalem  herself  shall  become  a  stone-heap  (iii.  12).  Not  until  then  can  the  Messiah 
come,  amid  great  distress  and  necessity,  from  Bethlehem,  as  Micah  proclaims  at  the  culmi- 
nating point  of  this  division  and  of  the  whole  book,  namely,  in  the  third  discourse,  cbaps.  iv.,  v. 
To  this  external  representation  of  guilt,  penalty,  and  salvation,  the  second  division,  cbaps.  vi., 
vii.,  adds  the  inner  one.  Here,  in  the  form  of  a  suit-at-law  between  God  and  his  people,  which 
ends  first  in  painful  certainty  of  the  suffering  soon  to  be  experienced,  but  finally  in  the  as- 
sured confidence  of  salvation  at  last,  the  whole  depth  of  Israel's  mission,  and  his  tangled 
ways  woven  out  of  grace  and  election,  out  of  sin  and  forgiveness,  are  considered  and  exhib- 
ited in  an  evangelical  light.1 

As  regards  the  form  of  the  representation,  Micah  stands  next  to  Isaiah  in  the  force,  pa- 
thos, freshness,  and  continuity  of  expression,  and  in  the  plastic  choice  of  his  words.  In  tha 
arrangement  of  his  thoughts,  however,  abrupt  and  fond  of  sharp  contrasts,  he  reminds  us 
more  of  his  older  contemporary,  Hosea.  The  beautiful  plan  of  his  discourse  is  admirable. 
In  the  first  division  each  of  the  three  addresses  falls  into  two  symmetrical  halves,  whose 
subdivisions,  again  (cf.  especially  chaps,  iv.,  v.),  are  for  the  most  part  regularly  constructed. 
And  in  the  second  division  also  the  structure  of  his  thought  is  grounded  on  a  beautiful  and 
well  defined  numerical  proportion.2 

4.   Position  in  the  Organic  System  of  Holy  Scripture. 

In  the  organic  order  of  the  Bible,  and  specially  in  the  prophetic  development  of  the  Mes- 
sianic theology,  this  book  takes  a  fundamental  position.  Micah  stands  immovably  within 
the  inner  sphere  of  the  history  of  the  Kingdom  of  Israel :  Israel  is  the  people  choseD  by 
God,  with  whom  he  has  established  a  covenant  from  of  old,  and  ratified  it  with  an  oath  (vii. 
20)  ;  in  whom,  from  Egypt  and  the  wilderness,  he  has  glorified  himself  (vi.  4  ff.)  ;  to  whom 
he  gave  a  law  which  is  altogether  of  a  moral  and  spiritual  character  (vi.  6  ff.).  This  people 
have  become  alienated,  not  in  part  merely,  but  Judah  also  has  followed  the  apostate  northern 
kingdom  (vi.  16),  and  a  corruption  of  all  divine  institutions,  offices,  and  orders  has  broken 
in  (cbaps.  ii.,  iii.),  which  has  thoroughly  devoured  everything  (vii.  1  ff.).  On  this  historical 
ground  grow  the  constituent  elements  of  his  proclamation  :  (1).  The  necessity  of  the  judgment. 
God  hardens  himself  against  their  cry  of  distress  (iii.,  iv.),  for  idolatry  must  be  rooted  out 
(iiL  10  ff.),  the  false  prophets  must  be  put  to  shame  (iii.  6  f.).  From  Zion  he  issues  the  judg- 
ment (i.,  ii.),  and  unto  Zion,  in  the  centre  of  the  kingdom,  reaches  the  desolation  by  the 
enemy  (i.  9,  12;  ii.,  4  ;   iii.  12)  ;   the  people  are  even  swept  away  into  captivity,  and  become 

Among  the  few  places  in  that  neighborhood,  which  be  selects  for  warning  ami  for  example  of  the  universal  captivity,  is 
his  native  Tillage,  "  the  home  he  loved."  But  the  chief  scene  of  his  ministry  was  Jerusalem.  He  names  it,  in  the  be- 
ginning of  his  prophecy,  as  the  place  where  the  idolatries,  and  with  the  idolatries,  all  the  other  sins  of  Judah  were  con- 
centrated. The  two  capitals,  Samaria  and  Jerusalem,  were  the  chief  objects  of  the  word  of  God  to  him,  because  the  cor- 
ruption of  each  kingdom  streamed  forth  from  them.  The  sins  which  lie  rebukes  are  chiefly  those  of  the  capital.  Ex- 
treme oppression,  violence  among  the  rich,  bribing  among  judges,  priests,  prophets;  building  up  the  capital  even  by 
cost  of  life,  or  actual  bloodshed  ;  spoliation  ;  expulsion  of  the  powerless,  women  and  children  from  their  homes  ;  covet- 
ous ness  ;  cheating  in  dealings ;  pride.  These,  of  course,  may  be  manifoldly  repeated  in  lesser  places  of  resort  and  of 
judgment.  Hut  it  is  Zion  and  Jerusalem  which  are  so  built  up  with  blood;  Zion  and  Jerusalem  which  are,  on  that 
ground,  to  be  ploughed  as  afield;  it  is  the  city  to  which  the  Lord's  voice  crieth;  whose  rich  men  are  full  of  violence  ;  it  is 
the  daughter  of'  Zion  which  is  w  go  forth  out  of  the  city  and  u;o  to  Babylon.  Especially  they  are  the  heads  and  princes 
of  the  people,  whom  he  upbraids  for  perversion  of  justice  and  for  oppression.  Even  the  good  kings  of  Judah  seem  to 
have  been  powerless  to  restrain  tin-  general  oppression.''     Dr.  Pusey,  Coin,  on  Min.   Prophets,  p.  289  — Tr.J 

1  [Dr.  Pusey  finds  three  main  divisions  in  the  book,  chaps,  i.-ii.  ;  iii  -v.  :  vi.-vii.  Further,  he  agrees  in  general  with  our 
a'lttior.  p;  This  book  ha-  a  remarkable  symmetry.  Each  of  its  divisions  is  a  whole,  beginning  with  upbraiding  for  sin,  threat- 
ening God's  judgments,  ami  ending  with  promises  of  future  mercy  in  Christ.  The  two  later  divisions  begin  again  with 
that  s:une  characteristic  Hear  ye,  with  which  Micah  had  opened  the  whole.  The  three  divisions  are  also  connected,  as  well  by 
lesser  references  of  the  later  to  the  former,  as  also  by  the  advance  of  the  prophecy."  .  .  .  .  "  There  is  also  a  sort  of  prog- 
ress in  the  promises  of  the  three  parts.  In  the  first,  it  is  of  deliverance  generally,  in  language  taken  from  that  first  de- 
liverance from  Egypt.  The  second  is  objective,  the  birth  of  the  Redeemer,  the  conversion  of  the  Gentiles,  the  restora- 
tion of  the  Jews,  the  nature  and  extent  of  his  kingdom.  The  third  is  mainly  subjective,  man's  repentance,  waiting 
upon  God,  and  God's  forgiveness  of  his  sins.      Minor  Prophets,  p.  291.  —  Ttt.] 

2  [Dr.  Pusey's  characterization  of  Micah's  style  is  faithful  and  interesting.  He  has  very  elaborately  investigati  1  th« 
varieties  and  a  laptations  of  his  poetic  rhythm,  and  compared  them  with  other  of  the  Minor  Prophets,  p.  292.  — Tr.J 


INTRODUCTION. 


*  prey  to  the  -world-power,  which  is  here  designated  by  a  name,  typical  from  the  earliest 
times,  the  name  of  Babylon  (Babel),  iv.  10.  But  (2),  the  certainty  of  salvation  is  not  thereby 
abrogated  ;  it  will  come  notwithstanding,  and  that  through  the  Messiah,  whose  person,  office 
and  name  are  described  more  directly  and  plainly  than  we  often  find  them  (v.  1  ff.).  Thus 
becomes  established  in  Zion  (3)  the  glorious  kingdom  of  the  future  (iv.  i.  f.  3),  a  kingdom  of 
peace  and  blessing  (iv.  3  f. ;  v.  4,  9 ;  vii.  14  ff.),  founded  in  God's  pity  and  readiness  to  for- 
cive  sin  (vii.  18  f.),  on  the  ruins  of  the  world-power  (v.  5  f.).  Its  members  are  the  "  dis- 
persed of  Israel,"  the  wretched,  "the  remnant"  (iv.  6  f. ;  v.  2,  6  ff.).  But  the  heathen 
nations  also,  overcome  by  God's  glory  and  might  (vii.  16  ;  iv.  3),  will  seek,  instead  of  their 
oracles,  the  living  God  (iv.  2),  for  the  separating  barrier  of  the  statute  is  far  removed  (vii. 
11). 

Luther  :  The  prophet  Micah  lived  in  the  days  of  Isaiah,  whose  words  he  also  quotes,  as 
in  the  second  chapter.  Thus  one  may  discern  how  the  prophets  who  lived  at  the  same  time 
preached  almost  the  same  words  concerning  Christ,  as  if  they  had  taken  counsel  with  each 
other  thereof.  He  is,  however,  one  of  the  excellent  prophets,  who  vehemently  chastise  the 
people  for  their  idolatry,  and  brings  forward  always  the  future  Christ  and  his  kingdom.  And 
he  is  for  all  a  peculiar  prophet  in  this,  that  he  so  plainly  points  out  and  names  Bethlehem 
as  the  city  where  Christ  should  be  born.  Hence  he  was  also  in  the  O.  T.  highly  celebrated, 
as  Matt.  ii.  6  well  shows.  In  brief,  he  rebukes,  prophesies,  preaches,  etc.  But  in  the  end 
this  is  his  meaning,  that  although  everything  must  go  to  ruin,  Israel  and  Judah,  still  the 
Christ  will  come  who  will  restore  all,  etc. 

[Dr.  Pusey  :  The  light  and  shadows  of  the  prophetic  life  fell  deeply  on  the  soul  of  Micah. 
The  captivity  of  Judah,  too,  had  been  foretold  before  him.  Moses  had  foretold  the  end  from 
the  beginning,  had  set  before  them  the  captivity  and  the  dispersion,  as  a  punishment  which 
the  sins  of  the  people  would  certainly  bring  upon  them.  Hosea  presupposed  it ;  Amos  fore- 
told that  Jerusalem,  like  the  cities  of  its  heathen  enemies,  should  be  burned  with  fire.  Micah 
had  to  declare  its  lasting  desolation.  Even  when  God  wrought  repentance  through  him,  he 
knew  that  it  was  but  for  a  time ;  for  he  foresaw  and  foretold  that  the  deliverance  would  be, 
not  in  Jerusalem,  but  at  Babylon,  in  captivity.  His  prophecy  sank  so  deep  that,  above  a 
century  afterwards,  just  when  it  was  about  to  have  its  fulfillment,  it  was  the  prophecy  which 
was  remembered.  But  the  sufferings  of  time  disappeared  in  the  light  of  eternal  truth. 
Above  seven  centuries  rolled  by,  and  Micah  reappears  as  the  herald,  not  now  of  sorrow,  but 
of  salvation.  Wise  men  from  afar,  in  the  nobility  of  their  simple  belief,  asked,  Where  is  he 
that  is  born  king  of  the  Jews  ?  A  king,  jealous  for  his  temporal  empire,  gathered  all  those 
learned  in  Holy  Scripture,  and  echoed  the  question.  The  answer  was  given,  unhesitatingly, 
as  a  well-known  truth  of  God,  in  the  words  of  Micah,  For  that  it  is  written  in  the  prophet. 
Glorious  peerage  of  the  two  contemporary  prophets  of  Judah !  Ere  Jesus  was  born,  the 
Angel  announced  the  birth  of  the  Virgin's  Son,  God  with  us,  in  the  words  of  Isaiah.  When 
He  was  born,  he  was  pointed  out  as  the  Object  of  worship  to  the  first  converts  from  the 
heathen,  on  the  authority  of  God,  through  Micah.  —  Tr.] 

Literature,  vid.  Gen.  Introduction. 

Special  Commentaries.  Theod.  Bibliandri  Comm.  in  Micharn,  Tig.,  1534.  Ant.  Gilbi 
In  Micham,  Cond.,  1551.  Dav.  Chytrsei  Explicatio  Micha:  Proph.,  Rost.,  1565,  12mo.  J.  Dra- 
chonites,  Michozas  Propheta  cum  Translationibus  ac  Explicatione,  Viteb.,  1565,  fol.  Dan.  Lam- 
bert, In  (Joelem,  Amos)  Micham,  Gen.,  1578,  Svo.  Job.  Brentii  Comm.  in  Micham,  Opp.,  t. 
iv.,  Tub.,  1580.  Alb.  Graweri  Proph.  Michaz  Explicatio  Plana  et  Perspicua,  Jenas,  1663,  4to. 
Ed.  Pococke,  A  Commentary  of  Micha  and  Malachia,  Oxf.,  1677.  Joh.  Mussei  Scholar  Pro- 
phetical in  Danielem,  Micham,  et  Joelem,  Quedlinb.,  1719,  4to.  C.  T.  Schnurrer  (resp.  Andler), 
Animadv.  Phil.  Crit.  ad  Vat.  Michaz,  Jena,  1798,  Svo.  H.  W.  Justi,  Micha  ubersetzt  und  erldu- 
tert,  Leipz.,  1799  2d  (title-page)  edition,  1820.  A.  T.  Hartmann,  Micha  neu  ubersetzt  und 
erlailtert,  Lemgo,  1800. 

Treatises  and  Monographs.  H.  L.  Bauer,  Animadv.  Criticoz  in  Duo  Priora  cc.  Proph. 
Michoz,  Alt.,  1790,  4to.  C.  P.  Caspari,  Ueber  Micha  den  Morasthiten,  2  Th.  Christiania, 
1852. 

Practical  and  Devotional  Expositions.  Winkler,  Anleitung  zum  richtigen  und 
trbaulichen  Verstdndniss  des  Proph.  Micha.  1766,  8.  G  Quandt,  Micha  der  Seher  von  M<+ 
-eseth.  Berlin,  1866. 


MICAH. 

FIRST  DIVISION. 


FIRST  DISCOURSE. 
Chapter  I. 

1       Word  of  Jehovah,  which  came  to  Micah  the  Morasthite,  in  the  days  of  Jotham 
Ahaz,  Hezekiah,  kings  of  Judah,  which  he  saw  concerning  Judah  and  Jerusalem. 

2  Hear,  all  ye  peoples, 

Attend,  0  earth,1  and  all  that  is  therein ! 

And  let  the  Lord,  Jehovah,  be  a  witness  against  you, 

The  Lord  from  his  holy  temple. 

3  For,  behold,  Jehovah  cometh  forth  out  of  his  place, 

And  cometh  down,  and  treadeth  on  the  high  places  of  the  earth. 

4  And  the  mountains  melt  under  him, 

And  the  valleys  cleave  asunder, 

As  wax  before  the  fire, 

As  waters  poured  down  a  descent. 

5  For  the  transgression  of  Jacob  is  all  this, 

And  for  the  sins  of  the  house  of  Israel. 
Who  is  the  transgression 2  of  Jacob  ? 

Is  it  not  Samaria? 
And  who  are  the  high  places  of  Judah? 

Are  they  not  Jerusalem  ? 

6  And  1 8  will  make  Samaria  a  heap  in  the  field, 

Plantations  of  vines; 

And  will  pour  down  into  the  ravine  the  stones  thereof, 

And  lay  bare  her  foundations. 

7  And  all  her  carved  images  shall  be  broken  in  pieces, 

And  all  her  hires  be  burned  with  fire ; 
And  all  her  idols  will  I  make  a  desolation : 
For  from  the  hire  of  a  harlot  has  she  gathered, 
And  to  the  hire  of  a  harlot  shall  they  return. 

8  For  this  let  me  wail  and  howl, 

Let  me  go  stripped  and  naked ; 
I  will  make  a  wailing  like  the  jackals, 
And  a  mourning  like  the  ostriches. 

9  For  deadly  are  her  wounds ; 

For  it  has  come  unto  Judah : 

He  has  reached  unto  the  gate  of  my  people,  unto  Jerusalem. 

10  In  Gath  [Annunciation  5]  announce  it  not ; 

In  Acco 6  [vale  of  tears]  weep  not ; 

In  Bethleaphra  [Dusthouse]  I  wallow  in  the  dust, 

11  Pass  on  with  you,  inhabitant  of  Shaphir  [Fairview], 

In  shameful  nakedness. 

The  inhabitant  of  Zaanan  [Outlet]  goeth  not  out ; 
The  wailing  of  Beth-ezel 7  [house  of  separation] 
Taketh  from  you  its  standing-place. 


10  MICAH. 

• — — — . . i  ■ 

12  For  the  inhabitant  of  Maroth  [Bitterness]  is  anxious  about  good, 

For  evil  has  come  down  from  Jehovah, 
lo  the  gate  of  Jerusalem. 

13  Bind  the  chariot  to  the  courser,  inhabitant  of  Lachish ; 

The  beginning  of  sin  was  she  to  the  house  of  Zion ; 
For  in  thee  were  found  the  transgressions  of  Israel. 

14  Therefore  must  thou  give  a  release 8 

For  Moresheth-gath  [Gath's  possession]  ; 

The  houses  of  Achzib  [Place  of  deceit] 9  shall  be  a  deception 

To  the  kings  of  Israel. 

15  Yet  will  I  bring  an  heir  to  thee 

Inhabitant  of  Mareshah  [Possession]  ; 10 
To  Adullam  will  come  the  glory  of  Israel.11 

16  Make  thee  bald  and  shave  thy  head, 

For  the  sons  of  thy  delight ; 
Enlarge  thy  baldness  as  the  eagle; 
For  they  are  carried  away  from  thee. 

GRAMMATICAL  AND  TEXTUAL. 
[1  Ver.  2. — Although  Dr.  Kleinert,  in  the  confessedly  difficult  question,  Who  are  comprehended  within  the  scope  cf  tail 
tddress?  leans  to  the  opiuion  that  E^Kl?  means  "peoples,"  and  not  "tribes  of  Israel,"  still  he  would  hare  V""1S 
denote  simply  the  ,;  land  "  of  Israel.  We  prefer  the  judgment  of  Maurer  and  others  (falling  in  with  the  Eng.  vers.) 
which  regards  the  people  of  the  "  earth  "  as  summoned  to  the  great  controversy.  This  leaves,  indeed,  some  difficulty, 
if  the  next  clause  be  understood  to  refer  strictly  to  the  sacred  nation,  but  not  serious.  Nothing,  however,  but  the  ap- 
parent unanimity  of  commentators  in  such  reference,  would  prevent  the  present  writer  from  suggesting  that  the  2   in- 

Q32  should  be  regarded  rather  in  its  more  usual  signification,  "  in,"  "  among."  Then  the  conception  would  be  that 
God  makes  this  great  display  of  judgment  in  the  midst  of  the  nations,  at  the  central  point,  in  Palestine.  All  would  thus 
be  preliminary  to  the  announcement  of  its  occasion  and  object,  until  the  fifth  verse,  which  points  directly  to  Israel  and 
Judah.  — Tr.] 

[2  Ver.  5. — '    3727B  et  i"TlZD2,  melon,  pro  eorundem  causa  et  auctore."      Maurer.  —  Tr.] 

[3  Ver.  6. — ^EptZJ).  Dr.  Pusey,  speaking  (p.  292)  of  the  simplicity  of  Micah's  style,  as  exemplified  in  the  frequen 
use  of  the  conjunction  and,  in  place  of  more  explanatory  conjunctions,  says  very  truly  what  admits  of  wider  applica- 
tion than  he  gives  it :  "  An  English  reader  loses  some  of  the  force  of  this  simplicity  by  the  paraphrase,  which,  for  the 
Pimple  copula,  substitutes  the  inference  or  contrast,  there/ore,  then,  but,  notwithstanding,  which  lie  in  the  subjects  them- 
selves. The  English  reader  might  have  been  puzzled,  *t  first  sight,  by  the  monotonous  simplicity  of  the  and,  and,  join- 
ing together  the  mention  of  events,  which  stand  either  as  the  contrast  or  the  consequence  of  those  which  precede  them. 
The  English  version  accordingly  has  consulted  for  the  reader  or  hearer,  by  drawing  out  for  him  the  contrast  or  conse- 
quence which  lay  beneath  the  surface.  But  this  gain  of  clearness  involved  giving  up  so  far  the  majestic  simplicity  of 
the  Prophet,  who  at  times  speaks  of  things  as  they  lay  in  the  Divine  Mind,  and  as,  one  by  one,  they  would  be  unfolded 
to  man,  without  explaining  the  relation  in  which  they  stood  to  one  another."  It  might  well  be  added  that  it  is  often 
difficult  to  make  this  relation  more  plain  than  the  prophet  has  expressed  it,  with  full  certainty  of  not  having  made 
it  something  different.  —  Tr.] 

[4  Ver.  9.  —  Kleinert  understands  God  to  be  the  subject  here  (with  Eng.  Vers.),  which  is  not  unlike  the  prophet's  sud- 
den changes  of  person,  but  the  masc.  form  of  the  verb  may  possibly  be  accounted  for  by  the  general  want  of  concord 
(sing.  adj.  for  plur.,  and  sing,  verb  for  plural)  in  the  preceding  clauses,  cf.  Maur.  and  Hitz.  — Tr.J 

[5  Ver.  10. — Kleinert,  in  his  version  of  vers.  10-15,  has  followed  the  plan  of  adding  to  the  names  of  places  mentioned, 
other  names  (real  or  imaginary),  denoting  more  plainly  the  sense  which  he  supposes  the  prophet  to  have  attached  to  them 
in  his  play  upon  the  words.     A  different  etymology  is  thus  assumed   in  several  instances,  for  the  geographical  names, 

from  that  ascribed  to  them  by  the  best  authorities.    Gath,  e.  g. ,  which  Gesen.  derives  from   12P,  and  Fiirst  from  iljHS, 

Kleinert  treats  here  as  if  from   *T32.      Similarly  with  Zaanan,  and  Beth-ezel.  —  Tr.] 

[6  Ver.  10.  —  Dr.  Pusey  (with  Rosenm.,Hieron.,  Eng.  Vers.) :  "Weep  not  at  all"  (lit.,  weeping,  weep  not).  Weeping  is  the 
stillest  expression  of  grief.  We  speak  of  "  weeping  in  silence."  Yet  this  also  was  too  visible  a  token  of  grief  Their 
weeping  would  be  the  joy  and  laughter  of  God's  enemies."  In  a  foot-note  he  severely,  almost  scornfully,  rejects  the 
interpretation  of  our  author  (and  most  modern  commentators),  and  brings  strong  reasons  in  support  of  his  censure. 
Kleinert's  reasons  may  be  seen  in  the  Exeget.  note.)  He  seems  to  me  not  to  have  allowed  enough  for  the  requirements 
of  the  parallelism  in  this  connection,  and  to  have  maintained  a  sense  of  the  clause  which  is  strikingly  incompatible  with 
the  conspicuous  mourning  of  the  next  member.  —  Tr.] 

[7  Ver.  11.  —  Lonts  uexntissimiis  .'  The  exceeding  conciseness  of  the  expression  renders  it  simply  impossible,  at  this 
day,  to  say  with  full  confidence  whether  c  should  be  connected  with  the  preceding,  as  the  terminus  ad  qvem,  or  with  the 
tallowing  as  its  subject.     Dr.  Kleinert  adopts  the  former  view,  and  translates,  — 

The  population  of  Zaanan  (Auszug)  will  not  go  out 

To  the  mourning  to  Bethhaezel  (House  of  removal), 

For  he  takes  away  from  you  his  place. 
He  thus  approximates  to  the  view  of  the  Eng.  Vers.     But  Hitzig,  Umbreit,  and  Keil,  quoted  in  the  Exeget.  notes,  all  n 
fard  K  the  mourning,"  etc.,  as  the  subject  of  the  following  verb.     With  this  agree  Maurer  and  Pusey  :  — 

The  mourning  of  15eth-ezel 

Will  take  (or  takes)  from  you  its  standing  ; 
«exh  wilh  some  varieties  of  interpretation      Translating  as  we  have  done,  literally,  the  meaning  is  likely  to  be.   "The 


CHAPTER   I. 


11 


distressed  Inhabitants  of  Zaanan  cannot  leaTe  their  walls,  because  the  supposed  neighboring  town  of  Beth-ezel  can  girt 
no  standing  in  it,  being  in  like  affliction  from  besieging  foes."  Zunz  gives  a  peculiar  rendering:  "(Yet)  has  not  the  in- 
habitant of  Zaanan  gone  forth,  (and)  the  funeral  procession  of  Beth  Haezel  (already)  takes  its  station  by  you."  —  Te.] 

[8  Ver.  14. —  DTl^vB?,  Ut.  "dismissions,"  and  applicable  to- the  act  or  form  of  giving  up  possession  of  anything 
Borne  prefer  to  take  it  here  in  the  sense  of"  dowry  "  or  "  bridal  presents,"  with  which  the  Either  sent  his  daughter  away 
(released  her  to  her  husband)  in  marriage  (1  K.  ix.  16).     The  effect  is  the  same.  —  Tb.] 

[9  Ver.  14.  —  Kleinert,  following  Hitzig,  translates  2T3S,  "  deceitful  brook,"  relying  apparently  on  Jer.  xv.  18;  bu 

there  the  addition  of  W.2S3  Sv  D*72   aloue  warrants  that  metaphor  in  2T^S.  —  Tb.] 

[io  Ver.  15.  —  So  Furst  •  Gesen.  :   "  hill  city."  —  Tb  ] 

[11  Ver.  15.  —  The  choice  which  the  English  version  gives  between  this  and :  "  He  will  come  to  Adullam  the  glory  o 
Israel,"  still  remains  open,  each  rendering  being  supported  by  manj  liigh  authorities.  —  Tb.] 


EXEGETIOAL  AND  CRITICAL. 

The  Judgment  upon  Samaria  and  the  land  of 
Judah.  Concerning  the  inscription  and  the  date  of 
the  writing,  see  the  Introduction.1  The  event  fore- 
told is, evidently,  in  the  immediate  historical  sense, 
besides  the  capture  of  Samaria  (ver.  6),  the  expe- 
dition which,  after  this  conquest,  the  Assyrian 
king  (Salmanasar,  [Shalmanezer,]  or  Sargon)  sent 
out,  under  his  general  Tartan,  against  Philistia 
and  Egypt  (Is.  xx.J,  and  which  sorely  wasted 
Judah  (ver.  9  ff.}.  The  same  fact  formed  the  sub- 
ject also  of  the  prophecy  of  Isaiah  x.  5  ff.,  with 
which  ours  has  otherwise  much  similarity  (cf.  also 
on  ver.  10). 

The  discourse,  in  a  rapid  but  beautiful  flow,  runs 
through  a  great  circle  of  thought.  Its  structure  is 
outwardly  characterized  by  several  leading  themes 
which  arc  expressed  in  brief  sentences  of  lively 
rhythm,  and  about  which  as  fixed  centres  the  dis- 
course revolves  (5  b,  9  b,  12  b).  It  thus  falls,  in 
respect  to  its  contents,  into  two  main  portions,  each 
of  which  has  an  exordium  and  two  subdivisions : 

1 .  The  threatening  of  the  destruction  of  Ephraim, 
vers.  2-7. 

(a)  Exordium,  ver.  2. 

(6)  General  threatening,  vers.  3-5. 

(c)  Special  threatening,  vers.  6,  7. 

2.  The  lamentation  over  the  chastisement  of  the 
land  of  Judah,  vers.  8-16. 

(a)  Exordium  and  new  theme,  vers.  8,  9. 

(b)  Song  of  lament,  vers.  10-12. 

(c)  Particular  description,  vers.  13-16. 
Inform,  we   clearly  distinguish   the   two  parts, 

symmetrical  iu  the  number  (25)  of  their  members, 
vers.  2-7,  and  10-16,  from  the  lyrical  part  thrown 
in  between,  vers.  8,  9. 

1.  The  threatening,  vers.  2-7.  The  exordium,  ver. 
2,  attaches  itself  directly  through  the  exclamation  : 
Hear  ye  peoples  all,2  to  the  discourse  of  Micah's 
namesake  in  the  Book  of  Kings  (1  K.  xxii.  28), 
with  whom  our  author  had  the  common  fate  of  be- 
ing compelled  to  encounter  false  prophets  (compare 
ii.  11,  with  1  K.  xxii.  23).  In  other  respects  also 
our  Micah  coincides  frequently  with  the  Book  of 
Kings.  Compare  the  allusion,  vi.  16,  the  phrase 
in  iv.  4,  with  1K.T.5;  iv.  13,  14,  with  1  K.  xxii. 

11,   24;    the  mode  of   writing  "OS  (instead   of 

K'SS),  i.  15,  with  1  K.  xxi.  29;  so  that  even 
Hitzig  cannot  shut  out   the  perception   that   the 

1  ["  No  two  of  the  prophets  authenticate  their  prophecy  in 
•xactly  the  same  way.  They,  one  and  all,  have  the  same 
limple  statement  to  make  —  that  this  which  they  say  is  from 
God  and  through,  thein.  A  later  hand,  had  it  added  the  titles, 
would  have  formed  all  on  the  same  model.  The  title  was  an 
essential  pai*  of  the  prophetic  hoo'c.  as  indicating  to  the 
people  afterwards,  that  it  was  not  written  after  the  event. 
It  was  a  witness,  not  to  the  prophet  vhose  name  it  bears, 
»ut  t,i  Q.i  "     Pusey.  —  Tr] 


historical  sources  of  that  book  must  have  lain  be- 
fore him  to  read.  Whether  the  address  D>tt^?  de- 
denotes  merely  the  tribes  of  Israel,  or  all  nations,  is 
hard  to  decide.  For  the  former  view  speaks  not 
only  the  further  tenor  of  the  discourse,  which  is 
directed  to  Israel  alone,  but  also  the  parallel  Deut. 
xxxii.  8.  For,  towards  the  same  song  of  Moses, 
the  subsequent  sentences  of  this  exordium  point 
back  (as  indeed  that  song  sounds  on  through  the 
whole  course  of  prophecy)  :  Attend,  O  land  and 
its  fulness.  Cf.  Jer.  xxii.  29  ;  viii.  16.  Micah  ex- 
pressly addresses  the  land  alone,  and  omits  the 
addition  commonly  made  to  the  other  repetitions 
of  this  phrase,  "  and  0  ye  heavens,"  which  would 

give  to  2~iS  the  signification  "  earth : "  there  is  the 
same  limitation  to  Israel  as  in  ammim.  The  land 
is  appealed  to,  as  in  the  first  of  the  passages  cited 
from  Jeremiah,3  not,  as  in  Is.  i.  2,  as  witness  of  a 
judgment,  or,  as  in  Ps.  1.  4,  a  messenger ;  but  Jeho- 
vah's complaint  is  begun  in  the  very  address  ;  give 
attention,  and  let  the  Lord  Jehovah  become  a 

witness  against  you ;  2  in  a  hostile  sense,  as  1 
Sam.  xii.  5  ;  Mai.  iii.  5  ;  the  Lord  from  his  holy 
temple ;  whence  all  his  holy  and  powerful  announce- 
ments go  forth  over  the  land  (Am.  i.  2).  The 
temple  is  emphatically  a  temple  of  the  holiness  of 
Jehovah,  because  by  the  messages  and  deeds  of 
judgment  which  proceed  from  it  does  He  show 
himself  as  the  Holy  One  (Is.  v.  16). 

Vers.  3-5.  The  Testimony  itself.  Jehovah  will 
in  person,  and  that  soon  (part.  c.  -"^n),  appear  in 
a  theophany  (Ps.  xviii.  50)  for  judgment.  For 
behold  Jehovah  comes  forth  out  of  His  place. 
From  the  temple  proceeds  the  discourse  of  God, 
his  appearance  from  heaven,  for  there  He  has  his 
habitation  (Ps.  ii.  4)  ;  and  comes  down  and 
treads  on  the  heights  of  the  earth,  i.  e.,  the 
mountains  (ver.  4),  which  are  nearest  to  heaven, 
and  the  highest  of  which,  Sinai,  saw  the  first  theoph- 
any of  God  concerning  his  people  (Deut.  xxxiii. 

2  ;  Hab.  iii.  3).  The  word  T1??^  is,  according 
to  the  constant  reading  of  the  Keri,  regarded  and 
pointed  as  plural  of  an  obsolete  form  H£2,  while 
the  Kethib  everywhere  reads  V?E2,  or  VniD2f 

a  double  plural  of  HE2  (Ges.  §  87,  5,  Rem.  1). 
Ver.  4.  And  the  mountains  melt  under  him, 

2  ["  3v3,  negligentitut,  pro  D2  v3."Maurer.  —  la. J. 

3  [But  in  this  passage  the  context  plainly  restricts  ths 
application  of  the  term  to  the  country  of  IsraeJ.  The 
phrase,  "  Hear,  O  Earth,"  had  become  stereotyped  as  a 
solemn  invocation  of  the  world  itself  to  appear  as  a  witness 
or  a  party  in  God's  contest  with  mac  tind.  Vid  Textual  and 
Gram    on  this  verse Tb.]. 


x2 


MICAH. 


and  the  valleys  cleave  asunder  as  the  wax  be- 
fore the  fire,  as  water  poured  down  a  descent. 
The  description  rests  as  in  other  places,  on  the  an- 
alogy of  a  tempest,  when  the  mountains  are  veiled 
in  clouds,  anil  the  earth,  dissolved  into  flowing 
mud,  pours  down  so  that  deep  gullies  are  torn 
through  the  plains  (Judg.  v.  5).  Mountain  and 
valley,  height  and  depth  are,  furthermore,  a  more 
comprehensive  expression  for  the  shaking  of  the 
whole  land.  The  two  comparisons,  c,  d,  have  the 
down  rushing  torrent  of  water  for  their  object ;  the 
first  is  proper  and  one  often  employed  (Ps.  lxviii. 

3),  the  second  comes  back  to  the  reality;  the  ? 
is  often  (pleonastically)  used  in  such  comparisons 
also  (Is.  i.  7  ;  xiv.  19).  As  salvation  comes  amid 
the  peacefulness  of  surrounding  nature  (Is.  xi.),  so 
the  judgment  with  prodigious  disturbances  of  the 
natural  course  of  things  (Matt.  xxiv.  7,  29)  ;  for 
it  is  the  consequence  of  sin,  which  has  broken  up 
the  harmony  of  the  world. 

Ver.  5  connects  this  representation  with  its 
ground  in  the  present  state  of  things,  For  the 
transgression  of  Jacob  is  all  this,  and  for  the 

sins  of  the  house  of  Israel.  "  2  pretii,  compare 
e.g.,  1  Sam.  iii.  27  with  30."  Hitzig.  "  House  "is, 
as  often, collective  for  "  sons."  But  the  discourse 
does  not  pause  with  even  this  statement;  it  pro- 
ceeds to  a  more  exact  indication  in  the  decisive 
sentence  5  b :  Who  is  the  transgression  of  Jacob  ? 
Is  it  not  Samaria  ?  In  Samaria  sin  has  reached 
such  a  climax  that  it  has  become  the  substance  of 
the  popular  life,  and  from  the  capital  outward  has 
poisoned  and  polluted  all  the  land  (Hos.  vi.  10). 
And  already  from  this  point  forward  the  light  is 
thrown  in  a  striking  parallel  on  the  sin  and  fate 
of  Judah,  to  which  principally  he  will  later  turn  : 
and  who  are  the  heights  of  Judah  ?  Is  it  not 
Jerusalem  ?  Jerusalem  is  a  prominent  city ;  the 
hills  on  which  it  lies  should  be  sanctuaries  of  God 
(Ps.  xcix.  9),  but  as  it  now  stands,  the  eternal 
heights  have,  through  idolatry,  become  Bamoth 
(Ez.  xxxvi.  2)  sensu  odioso,  i.  <?.,  hhi'h  places  for 
idols  (1  K.  xv.  14). 

It  is  accordingly  not  doubtful  on  whom  the  judg- 
ment of  God  must  take  effect.  First  Samaria : 
vers.  6,  7.  Therefore  will  I  make  Samaria  a 
heap  in  the  field,  plantations  of  vines :  i.  e.,  not 
merely  lay  it  in  ruins  (Hos.  xii.  12),  but  make  it 
waste  for  so  long  a  time  that  husbandmen  shall 
devote  the  depopulated  region  to  tillage,  and  con- 
vert the  fertile  territory  (Is.  xxviii.  1)  into  a  vine- 
yard ;  and  pour  down  the  stones  of  it  into  the 
valley,  down  from  the  hill  on  which  it  lay  (Am. 
vi.  1)  (Robinson,  Bib.  Res.  in  Pal.,  iii.  138  ft".,  1st 
ed. ;  cf.  Joseph.,  Ant.,  xiii.  10,  §  3),  and  lay  bare 
its  foundations,  i.e.,  destroy  it  to  the  very  ground 
(Ps.  cxxxvii.  7).  "  The  whole  mountain  on  which 
the  ancient  city  lay  is  now  cultivated  to  the  summit, 
but  in  the  middle  of  it,  on  the  field,  a  heap  of  ruins 
is  to  be  seen,  and  not  far  off  lies  a  miserable  village, 
Jabustiah."  Quandt. 

Ver.  7.  And  all  her  carved  images  (^D2,  Ex. 
xxxiv.  1 )  shall  be  broken  in  pieces ;  and  all  her 
hires  be  burned  with  fire.  Hires  (of  harlotry) 
are  primarily  the  consecrated  offerings  lavished  on 
the  idol  altars,  by  which  the  preparations  for  the 
service  were  maintained  (Ros.,  Casp.,  Keil)  ;  for, 
since  God  is  the  rightful  husband  of  Israel  (Hos. 
ii.  18  ff),  idolatry  is  whoredom  (Hos.  ix.  1).  But 
they  are  also  all  the  possessions  of  the  city,  be- 
cause she  looks  upon  her  riches  not  as  the  gift  of 
3od,  but  of  the  idols,  her    paramour  (Hos.  ii.  7, 


15),  (Hitzig).  And  all  her  idols  will  I  make  a 
desolation.  For  from  the  hire  of  a  harlot  has 
she  gathered,  and  to  the  hire  of  a  harlot  shall 
they  return:  become  a  prey  to  other  idolaters, 
who  will  devote  these  things  again  to  their  idols 

2^tC,  as  in  Gen.  iii.  19. 

2.  The  lamentation,  vers.  8-16.  Alreadv  in  ver.  8, 
the  prophet  turns  and  prepares  the  transition  vers. 
8,  9,  to  the  new  discourse,  which  according  to  5  b 
is  directed  against  Judah.  For,  that  the  complaint 
has  reference  specially  to  Judah  appears  from  the 
connection  and  contents  of  what  follows.  It  be- 
longs to  the  theanthropic  element  in  the  nature  of 
prophecy,  that  the  prophets,  on  the  one  hand, 
standing  above  the  people, utter  with  seeming  mer- 
cilessness  the  decrees  of  God's  justice,  while  on  the 
other,  as  members  of  the  people,  they  enter  sjrm- 
pathizingly  into  the  deepest  popular  suffering. 
Therefore  let  me  lament  and  wail,  let  me  go 

stripped  and  naked.  HDv^S  has  the  incorrect 
scriptio   plena,  like  Ps.   xix.  14 ;  Ex.  xxxv.  31 ; 

vv^ti?,  from  the  stem   V7tt7,  after  the  formation 

"^"^  (*s-  xv*-  9)>  signifies  robbed,  spoliatus;  the 
Masoretes  have  without  reason  substituted  another 
form  VVtt7,  after  Job  xii.  17.  Wherein  the  rob- 
bery consists  is  shown  by  the  addition  :  naked,  t.  e. 
without  the  over  garment  (1  Sam.  xix.  24).  The 
prophet's  complaint  also  is  symbolical  prophecy; 
when  he  represents  his  nakedness  as  robbery  it  be- 
comes the  emblem  of  the  fate  of  his  people  (cf.  Is. 
xx.  3ff). 

I  will  make  a  complaint  like  the  jackals,  and 
a  mourning  like  the  ostriches.  In  Job  xxx.  29, 
also  these  animals  appear  as  types  of  the  cries  of 
pain. 

Ver.  9.  For  deadly  are  her  wounds  [lit., 
"the    strokes"    inflicted  upon  her].     The  plural 

niSO  is  construed  with  the  fem.  sing,  of  the 
predicate  according  to  Ew.  317  a  [Ges.  §  147  bj. 
There  is  implied  in  the  subject  the  thought  that 
the  sad  fate  comes  from  God,  is  from  above ;  in 
the  pred.,  the  common  comparison  of  public  cal- 
amities to  diseases.   (Is.  i.  5  ff.)     The  suffix  to 

n  iDQ  takes  the  place  of  a  genit.  obj. ;  it  refers  to 
Samaria.  The  prophet  mourns  so  bitterly  over 
the  afflictions  appointed  to  Samaria,  because  they 
are  deadly ;  and  deadly  for  all  Israel ;  for  they 
come  even  to  Judah  ;  HE  (Jehovah,  cf.  Job  iii. 
20)  reaches  even  to  the  gate  of  my  people, 
to  Jerusalem.  Therefore  are  the  wounds  deadly, 
because  they  strike  the  heart  of  the  land  and  the 
seat  of  the  sanctuary ;  and  yet  according  to  ver. 
5  b,  it  cannot  be  otherwise.  The  gate  is,  in  east- 
ern countries,  the  place  of  solemn  assemoly ; 
hence  Jerusalem  is  called  the  gate  of  God's  people, 
because  there  Israel  held  his  solemn  courts  (Is. 
xxxiii.  20).  Notice  the  affecting  increase  of  in- 
tensity in  the  discourse,  which  reaches  its  climax, 
in  the  last  clause  of  verse  ninth.  With  this  the 
theme  is  given  also  of  the  new  turn  to  the  thought, 
and  now  begins,  — 

Ver.  10,  the  proper  lamentation  itself.  Follow- 
ing a  view  common  in  the  O.  T.  (Ps.  xxv.  3 ; 
Lam.  ii.  17),  he  thinks  first  of  the  malicious  joy 
of  their  heathen  neighbors.  In  Gath  announce 
it  not,  the  Philistine  city  on  the  northwest  border 
of  Judah.  With  this  expression  the  prophet  re- 
calls an  earlier   occurrence,   David's  lamentatiou 


CHAPTER  I. 


1? 


aver  the  death  of  Saul  and  Jonathan  (2  Sam.  i. 
20).     The  paronomasia   which    he    finds   in  the 

words  of  the  song  —  for  H2  may  be  regarded,  like 

nb  1  Sam.  iv.  1 9,  as  an  infinitive  from  "122 — 
gives  him  occasion  to  repeat  this  figure  to  the  end 
of  the  chapter,  in  ever  new  applications.  (Com- 
pare the  translation,  where  the  paronomasia  is  in- 
dicated mostly  after  the  manner  of  Riickert).1  The 
very  next  member  shows  another  instance  of  this 
play  on  words.  The  present  text  seems  indeed  to 
be  capable  of  meaning  only  :  Weep  not.  But  in 
the  apparent  inf.  abs.  122,  there  lurks  (as  Reland, 
Pal.  Illustr.,  534  ft".,  first  perceived)  a  contraction 
"13372  :  in  Acco  weep  not.  Acco  is  the  later 
A/crj'or  TlToAe/tcCis,  a  city  of  the  Canaanites  lying 
northward  on  the  coast  (Judg.  i.  31).  That  such 
contraction  in  fact  exists  is  proved  by  a  compari- 
son of  the  LXX.  who.  according  to  the  common 
reading  of  the  Vatican,  translate  oi  'EvaKei/x,  with 
the  statement  in  Euseb.  ( Onomast.,  ed.  Larsow,  p. 
188),  that  in  Micah,  a  city  named  'E^areei/x  is  men- 
tioned. This  can  refer  only  to  the  passage  before 
us,  and  the  statement  in  Eusebius  rests  evidently 
on  the  LXX.  But  the  word  'EvaKei/i  which  they 
offer  is  nothing.  The  Enakites,  of  whom  alone 
they  could  be  thinking,  did  not,  according  to  Josh. 
xi.  21,  dwell  so  far  up  as  Acco,  and  are  besides 
always  called  'Eva/dp  or  viol  'Evdic  by  the  LXX. 
Hence  the  Alexandrian  reading  oi  iv  Axe'V  is 
evidently  preferable.  (Some  MSS.  and  the  Aldina 
read  iv  Baxeip.,  not  understanding  the  contraction, 

and  regarding  the  2  as  belonging  to  the  name). 
In  'Axei'/u,  'A/ce/ju,  then,  we  have  the  name  of  a 
city,  especially  if  with  Hitzig  we  assume  that  it 
was  originally  iv  "A«ei,  and  that  the  n  has  been 
drawn  back  by  mistake  from  the  following  ^77. — 
For  our  explanation  speaks  first,  the  fact  that 
thus  the  parallelism  is  completely  established,  and 
the  grammatical  impossibility  of   connecting  an 

inf.  abs.  with  7S  instead  of  S7  is  avoided.  And 
secondly,  that  the  contraction  is  possible  is  proved 
by  the  analogous  examples  •"'i^£73  for  n37pt£72, 
Am.  viii.  8  ;  ^2  for  NV?  :  n^  for  hVES,  Josh. 
xix.  3  ;  xv.  29,  and  the  altogether  analogous   "ltty 

Ps.  xxviii.  8,  for  "1^3  37  7,  the  replacement  of  the 
sharpened    syllable    by    the    lengthening   of   the 

1  [Cowles  on  this  passage,  well  says  :  !t  The  remaining 
part  of  this  chapter,  is  a  graphic  painting  of  the  first  re- 
sults of  the  Assyrian  invasion,  as  they  were  felt  in  one  city 
after  another  along  the  line  of  his  march.  Iu  most  of  the 
eases,  the  things  said  of  each  city  are  a  play  on  the  signi- 
ficant name  of  that  city  —  a  method  of  writing  well  adapted 
to  impress  the  idea  upon  the  memory.  Sometimes  there  is 
merely  a  resemblance  in  sound  between  the  prominent 
word  spoken  of  a  city  and  the  name  of  that  city.  Both 
of  these  cases  fall  under  that  figure  of  speech,  technically 
called  a  parono?nasia-  The  latter  form  of  it  —  resemblance 
in  sounds  —  is  of  course  untranslatable.  The  other  form  — 
a  play  upon  the  significance  of  the  name  of  a  city  —  is  as 
f  one  should  exclaim  :  What !  is  there  quarrelling  in  Con- 
icrd  ?  war  in  Salem  [Peace] ;  family  feuds  in  Philadelphia 
^brotherly  Love| ;  slavery  in  Freetown  ?  " 

Dr.  Pusey  (lntr.  to  Min.  Proph.,  p.  293) :  "  His  description 
of  the  destruction  of  the  cities  or  villages  of  Judah  corre- 
sponds in  vividness  to  Isaiah's  ideal  march  of  Sennacherib. 
The  flame  of  war  spreads  from  place  to  place,  but  Micah 
relieves  the  sameness  of  the  description  of  misery  by  every 
Tariety  which  language  allows.  He  speaks  of  them  in  his 
awn  person,  or  to  them  ;  he  describes  the  calamity  in  past 


vowel  being  a  familiar  fact.  Finally,  that  it  wa« 
necessary,  when  a  paronomasia  obvious  to  the  ear 
was  aimed  at,  is  obvious. 

After  the  malignant  triumph  of  their  enemies,  the 
prophet  sees  next  the  sorrow  of  his  fellow-country- 
men. A  series  of  devastated  places  meets  the  eye  of 
the  seer,  and  their  names  become  to  him  the  texts 
of  his  lamentation  and  gloomy  previsions.  Whether 
the  designation  of  the  places  is  connected,  as  in  Is 
x.,  with  the  route  of  the  hostile  army  is,  owing  to 
their  generally  more  or  less  questionable  position, 
and  to  the  absence  of  any  such  express  intimation 
as  we  have  in  Isaiah,  very  doubtful.  So  much  at 
least  is  clear,  however,  that  the  territory  in  which 
the  places  named  are  contained  reaches  but  a  little 
beyond  Jerusalem  on  the  east,  while  westwardly  it 
stretches  to  the  border  of  the  Philistines  at  Gath  ; 
that,  accordingly,  just  such  cities  are  named  as 
must  naturally  be  most  harmed  by  an  army 
streaming  over  Judah  upon  Philistia.  The  prete- 
rites are  prophetic.  -  For  Bethleaphra,  on  account 
of  the  misfortune  of  the  Benjamite  city  Ophra, 
(Jos.  xviii.  23),  not  far  from  Jerusalem,  I  scatter 
dust  on  myself  [better,  "  roll  myself  in  the  dust  "] , 
in  token  of  deep  affliction ;  cf.  Jer.  vi.  26,  in 
accordance  with  which  passage  the  useless  correc- 
tion of  the  margin  is  here  made.     Verba  sentiendi 

are  construed  with  2    (Ew.  §  217  f.  2  B.)  [Ges. 

s.  v.  B.  5  c]  ;  n^S  is  an  addition  to  names  of 
places  which  may  also  be  omitted  (cf.  ver.  11  be- 
low, and  Ges.,  Thes.,  193). 

Ver.  1 1 .     Set  out  on  thy  journey  inhabitant 
of  Shafir  (pleasantness)  in  shameful  nakedness 

The  dat.  eth.  E J?  is  in  the  plural  because  n2tT> 
here,  and  in  all  the  following  verses  is  understood 
collectively ;  "1237  stands  here,  as  in  Ex.    xxxii. 

27,  in  antithesis  to  2^27:  depart,  go  away. 
Shaphir  lay,  according  to  the  Onom.,  near  Eleu- 
theropolis,  and  is  perhaps  identical  with  the 
Shamir,  Josh.  xv.  48,  which  was  on  the  south- 
west of  the  mountain  of  Judah,  j~IK72  rflV, 
nakedness-shame  ==  shameful  nakedness,  i6  a  com- 
pound idea,  like  Ps.  xlv.  5,  humility-righteous- 
ness, and  stands  in  ace.  adv.  (cf.  Prov.  xxxi.  9. 

The   meaning  of  what   follows   becomes  plain 
when  once  we  take  "T2D72     as   an    ace.   of  direc 


tion,  as  it  often  stands  with 


as   an 


(Gen.  xxvii. 


or  in  future,  or  by  the  use  of  the  imperative.  The  verbal 
allusions  are  crowded  together  in  a  way  unexampled  else- 
where. Moderns  have  spoken  of  them  as  not  after  their 
taste,  or  have  apologized  for  them.  The  mighty  prophet 
who  wrought  a  repentance  greater  than  his  great  contem- 
porary Isaiah,  knew  well  what  would  impress  the  people  to 
whom  he  spoke.  The  Hebrew  names  had  definite  mean- 
ings. We  can  well  imagine  how,  as  name  after  name 
passed  from  the  prophet's  mouth,  connected  with  soma 
note  of  wo<',  all  around  awaited  anxiously,  to  know  upon 
what  place  the  fire  of  the  prophet's  word  would  next  fall, 
and  as  at  last  it  had  fallen  upon  little  and  mighty  round 
about  Jernsilem,  fh.)  names  of  the  plat«s  would  ring  in 
their  ears  as  heralds  of  the  coming  woe ;  they  would  be 
like  so  many  monuments,  inscribed  beforehand  with  the 
titles  of  departed  greatness,  reminding  Jerusalem  itself  oi 
its  portion  of  the  prophecy,  that  evil  should  come  fiom  tht 
Lord  unto  the  gate  of  Jerusalem."  —  Tb.] 

2  [The  abrupt  change,  indicative  of  intensity  of  excite 
ment.from  the  imperf.  in  ver.  8,  to  the  pret.  in  vers.  9,  10. 
11,  12,  and  to  the  imperat.  in  11,  13, 16,  is  worthy  of  at 
ten  lion.  —  Tl  ] 


14 


MICAH. 


3  ;  1  Chr.  v.  18).  Not  the  inhabitant  of  Za- 
anan  (departure)  shall  go  forth  for  mourning  at 
Bethhaezel  (Kleinert,  Nimmhausen  ;  Ges.,  Fixed 
4ou.se].  Zaanan  is  perhaps  the  Zenan  mentioned 
in  Josh.  xv.  37,  in  the  western  lowland,  and 
Bethhaezel  (cf.  on  ver.  10)  the  Azel  named  by 
Zech.  (xiv.  5),  which  lay  at  the  foot  of  Mount 
olivet, and  had  gained,  according  to  that  passage, 
a  mournful  celebrity  in  the  days  of  Uzziah,  not 
long  before  Micah's  time,  from  the  fact  that  the 
people  took  refuge  there  in  a  great  earthquake. 
There  seems  to  have  been  an  annual  mourning 
held  at  that  place,  as  was  usual  in  commemorat- 
ing such  national  calamities  (Zech.  xii.  11). 
This,  according  to  our  verse,  can  no  more  be 
the  case  with  the  cities  of  Judah,  for  which  Zaa- 
nan, on  account  of  the  paronomasia,  is  made  a 
representative,  for  he,  who  executes  the  judgment, 
as  ver.  9,  takes  away  from  you  his  (Ezel's)  sta- 
tions. It  is  carried  away  according  to  God's  ap- 
pointment, by  the  enemies'  hand.    Herein  also  lies 

a  paronomasia,  because  v!JS  as  well  as  nps 
means :  to  take  away.  Hitzig  translates  ;  Zaanan 
goes  not  forth  because  the  lamentation  of  the 
neighborhood  takes  away  from  you  its  standing- 
place.  Umbreit :  The  grief  of  Bethhaezel  turns 
away  its  places  for  you.  Keil :  The  cry  of  Beth- 
haezel takes  away  from  you  the  standing  with  it 
[Maurcr  :  "  Planctus  Bethaezel,  i.  e.,  quod  oppressi 
al>  hostibus  tenentur  Bethhaezelenses,  id  aufert 
•  obis  hospitium  ejus,  facit  ut  nullum  ibi  rej'ugium 
habeatis."]  1 

Ver.  12.  For  —  as  leading  sentence  must  be 
supplied  all  along,  from  ver.  8,  "  I  cannot  "  — 
the  inhabitant  of  Maroth  (bitterness]  writhes  in 
pain  because  of  the  [last |  prosperity.  Maroth, 
u  village,  as  the  mention  of  it  in  connection  with 
Ezel  shows,  lying  near  Jerusalem;  otherwise  of  no 

significance.  /  before  the  object  of  emotion  (Ew. 
217  d.  2  c).  For,  so  the  discourse  turns,  with  a 
resumption  of  the  main  theme  from  verse  9,  to  its 
last  division,  evil  comes  down  from  Jehovah 
unto  the  gate  of  Jerusalem. 

In  place  of  the  sympathizing  lamentation  we 
have  again,  as  at  the  beginning,  the  prophetic 
threat,  first  in  the  indirect,  imperative  form,  so 
that  actions  are  enjoined  upon  the  object  of  the 
threatening,  which  must  come  as  immediate  effects 
of  the  threatened  judgment  (Is.  ii.  10) ;  ver. 
13.  Harness  the  chariot  to  the  courser,  inhab- 
itant of  Laehish,  to  escape,  namely,  from  the 
punishment.     The  play  upon  words  here  lies  in 

the  homophony  of  the  roots  tt?D~l  and  IE7D7. 
Laehish,  a  fortified  city,  not  far  from  Eleutheropolis, 
still  remaining  as  a  rum  under  the  name  of  Urn 
Lakis.  The  beginning  of  the  sin  was  it  for  the 
daughter  of  Jerusalem,  for  the  population  of 
Jerusalem,  that  in  thee  were  found  the  trans- 
gressions of  Israel,  i.  e.,  the  idolatry  of  the  ten 
tribes,  which  had,  accordingly,  first  found  admis- 
sion at  Laehish,  and  from  thence  had  inundated 
Judah  (vi.  16). 

Ver.  14.  Therefore  wilt  thou  give  the  re- 
lease upon  Moresheth  Gath.  Laehish  is  no 
longer  addressed,  as  the  connection  shows,  but 
Israel,  which  throughout,  even  in  ver.  6,  is  the  ob- 
ject; and  "J37  is,  as  frequently,  a  free  connective. 
At  the  marriages  of  princes  a  dowry  was  given, 
»nd  this  is  expressed  by  DTTfotB    ]n3  (1  K.  ix. 

I  ICf.  th*  TextUil  and  Gram,  note  on  this  passage.  —  Te.] 


16)  ;  this  Israel  gives  to  the  enemy  in  the  form 
of  Moresheth  —  although  certainly  not  freely  re- 
nounced.    But  there  lies  at  the  same  time  in  the 

idea  of  DTTIvtZ?,  the  side  thought  that  one  di- 
vorces himself  from  the  abandoned  property,  Jer. 
iii.    8    (Hitzig).      Hence    also    the    play  on    the 

words :  the  homophonous  PttT^SD  signifies  the 
betrothed  (Deut.  xxxii.  23).  On  Moresheth- 
Gath,  i.  e.,  Moresheth  near  Gath,  the  home  of 
the  prophet,  which  likewise  lay  in  the  southwest 
portion  of  Judah,  cf.  the  In  trod.  2. 
The  houses  of  Achzib  [deception]  will  become 

a  deceitful  brook  to  the  king  of  Israel.  C^IlTpS, 
are  brooks  which  dry  up  in  the  summer,  and  de- 
ceive the  thirsty  wayfarer  who  knowing  their  site, 
goes  in  search  of  them  (Jer.  xv.  18;  Job  vi. 
15  ff. ;  Ps.  exxvi.  4).  Like  them  will  Achzib 
slip  from  the  hands  of  the  kings  of  Israel, 
i.  e.,  those  of  Judah,  for  after  the  destruction  o5 
Samaria,  the  kingdom  of  the  ten  tribes  has  ceased. 
The  city  lay,  like  the  others,  in  the  lowland  o 
Judaa  (Josh.  xv.  44) ;  now  the  ruins  Kussabeh. 

Ver.  15.     I  will  moreover  bring  P2S  instead 

of  S^S,  as  in  1  K.  xxi.  29,)  the  conqueror 
upon  thee,  inhabitant  of  Mareshah.  (conquered 
town).  Maresha  near  Achzib  (Jos.  xv.  44)  is 
the  present  Marasch  (Tobler,  Dritte  Wanderung, 
p.  139,  142  f.);  even  to  Adullam  (Josh.  xii. 
15  ;  xv.  35)  northward  from  Maresha,  but  not  dis- 
covered as  yet,  shall  the  nobility  (Is.  v.  13)  of 
Israel  come,  namely,  to  hide  themselves  in  the 
mountain  caves  there,  in  which  David  once  sought 
refuge  from  Saul  (1   Sam.  xxii.  1). 

The  prophet  has  named  twelve  cities  of  Judah, 
six  in  the  lamentation,  and  six  in  the  threatening, 
and,  still  further  intensifying  his  lament,  closes  the 
whole,  ver.  16,  with  an  address  to  the  mourning 
mother,  Israel,  who  must  see  her  children  dragged 
away  into  exile  (Jer.  xxxi.  15;  Is.  iii.  26).  Make 
thee  bald  and  shear  thy  head  —  iu  spite  of  the 
prohibition,  Deut.  xiv.  1,  this  had  remained  a 
common  sign  of  sorrowful  lamentation  for  the  dead 
(Jer.  xvi.  6;  cf.  Job  i.  20;  Is.  xv.  2) — for  the 
sons  of  thy  delight ;  enlarge  thy  baldness  like 
the  eagle  (the  griffin  vulture  is  meant,  which  is 
often  met  with  in  Egypt  and  Syria,  and  has  the 
whole  forepart  of  the  head  bare  of  feathers) ;  for 
they  are  carried  away  from  thee,  led  away  cap- 
tives. 


DOCTRINAL  AND  ETHICAL. 

Very  differently  goes  the  course  of  the  two  sis 
ter  kingdoms  (cf.  Ezek.  ch.  xxiii.),  and  yet  goe» 
with  both  to  the  same  destruction.  The  sacrea 
heights,  on  which  the  Lord  will  set  his  foot  whea 
He  comes  down  to  his  people,  have  become  in  Judah 
also  heights  of  corruption.  What  has  she  now  of 
advantage  over  her  apostate  sister,  Samaria,  whom 
yet  the  Lord  had  let  go  her  own  way  (cf.  Rom 
iii.)  ?  She  has,  indeed,  much  still ;  she  has  the  holj 
temple,  the  fountain  of  God's  holy  ordinances,  an* 
with  that  the  certainty  that  God  cannot  allow  hei 
to  be  utterly  destroyed,  although  be  has  overthrown 
Samaria  to  the  very  foundation.  But  through  judg 
ment  must  Judah  pass  like  Samaria;  the  holy  oral 
nances  profit  not  the  sinful  generation  to  whom  they 
have  become  a  dead  and  despised  possession  (cf.  2 
Mace,  v.19  f.).  Nay,  such  a  possession  insures  to  the 
people  among  whom  it  exists,  a  serious  trial,  foi 


CHAPTER  L 


15 


Gd<1's  holiness,  proceeding  from  the  "  Temple  of  his 
holiness,"  is  a  beaming  light  which  becomes  a  con- 
suming fire  when  it  finds  no  longer  life  but  death 
round  about  it  (Is.  x.  17).  All  the  names  of  auspic- 
ious presage  become  then  omens  of  judgment.  For, 
a.«  sin  is  the  distortion  of  that  which  should  be  be- 
tween man  and  God,  the  judgment  is  the  turning 
straight  again  of  that  which  has  been  turned  awry 
(Ps.  xviii.  27  b).  Israel,  the  mother  who  parted 
from  God  (Hos.  ii.  8),  has  neglected  her  children  ; 
therefore  will  she  have  no  friends  in  these  children, 
but  in  her  widowhood  be  also  childless.  Where 
the  churches  become  empty  the  church  herself  is  to 
blame  for  it. 

Hengstenberg  :  The  discourse,  beginning  with 
ihe  general  judgment  of  the  world,  turns  suddenly 
to  the  judgment  upon  Israel.  This  is  to  be  ex- 
plained only  from  the  relation  in  which  the  two 
iudgments  stand  to  each  other,  they  being  in  es- 
sence completely  the  same,  and  different  only  in 
space,  time,  and  unessential  circumstances  ;  so  that 
one  can  say,  that  in  every  partial  judgment  upon 
Israel  there  is  the  world-judgment.  Here,  as  al- 
ways in  the  threatenings  of  the  prophets,  we  must 
take  care  that  we  do  not,  in  a  particular  historical 
event,  lose  sight  of  the  animating  idea.  Let  this 
be  rightly  apprehended,  and  it  will  appear  that  a 
particular,  historical  occurrence  may  indeed  be  spe- 
cially intended,  but  never  can  exhaust  the  predic- 
tion ;  that  in  this  passage  also  we  ought  not,  on  ac- 
count of  the  primary  reference  to  the  Chaldaean  (?) 
catastrophe,  at  all  to  exclude  that  in  which,  before 
or  afterward,  the  same  law  was  realized. 

Rieger  :  From  the  (threatening)  nature  of  the 
time  we  may  most  easily  perceive  the  purport  and 
aim  of  such  prophecies,  namely,  to  rebuke  the  then 
prevailing  sins,  to  announce  the  judgment  of  God 
on  account  of  them,  but  ever  also  to  bring  forward 
the  promises  of  Christ,  and  thus  to  call  to  repen- 
tance ;  most  especially  to  support  believers,  that 
they  may  find  effectual  comfort  in  the  general  dis- 
order, and  abide  in  patient  waiting  for  the  king- 
dom of  God  and  Christ.  Nay,  when  many  were 
first  awakened  from  their  sleep  under  the  punish- 
ment of  their  sins,  they  would  be  turned  by  words 
of  this  kind  to  their  covenant  God,  and  not  despair 
of  his  promise. 

On  the  Fulfillment.  Keil  :  Micah  prophesies  in 
this  chapter,  for  the  most  part,  not  particular  defi- 
nite punishments,  but  thejudgment  in  general,  with- 
out precise  indications  as  to  its  accomplishment, 
so  that  his  prediction  embraces  all  the  judgments 
against  Judah  which  took  place  from  the  Assyrian 
invasion  on  until  the  Roman  catastrophe. 

HOMILETICAL  AND    PRACTICAL. 

The  judgment  must  begin  at  the  house  of  God. 

1.  It  must  begin,  for  God,  the  injured  One,  is 
Judge  of  the  world ;  vers.  2-4. 

2.  It  must  begin  at  the  house  of  God,  i.  e.,  at  the 
congregation  of  his  people.    For  — 

(a)  He  has  here  his  seat  and  place ;  ver-  2. 

(b)  Upon  this  his  eye  first  falls  when  He  comes  to 
judge  the  whole  earth  ;  ver.  3. 

(c)  Here  is  the  right  knowledge  of  God,  to  have 
fallen  away  from  which  to  idolatry  is  a  peculiar 
gnilt ;  vers.  5  b,  7. 

3.  In  the  congregation,  moreover,  it  strikes  all ; 
vers.  8-16. 

(a)  Not  the  godless  only  but  the  pious  also, 
who  see  it  come  and  must  share  in  the  sorrow  and 
tomentation;    vers.  8,  9. 


(b)  Not  merely  the   capital,  but  all  places  arc 
tations  and  signs  of  the  judgment ;  vers.  10-15. 

(c)  Not  merely  the  sin  itself,  but  the  generation 
that  practice  it  must  away  to  the  place  of  punish- 
ment; ver.  16. 

Ver.  2.  When  Jehovah  speaks,  the  whole  land 
must  tremble.  Land  and  people  belong  together 
and  He  smites  both,  the  field  for  man's  sake  ( Gen. 
iii.  17).  Hence  the  creation  also  sighs  for  the  re- 
demption which  comes  to  it  too  with  the  glorious 
liberty  of  the  sons  of  God  (Rom.  viii.  19).  —  Ver. 
3.  Jehovah  is  not  a  God  afar  off,  but  always  going 
forth  out  of  his  holy  places  to  see  and  to  judge 
what  is  on  the  earth.  —  Ver.  4.  His  holy  congrega- 
tion lies  so  near  his  heart  that  for  their  sake  ha 
shakes  the  earth.  Ver.  5.  Great  cities,  great  sins 
(Gen.  iv.  17  ;  Is.  xiv.  21).  —  Ver.  6.  When  man 
builds  without  God,  let  it  be  ever  so  firmly  fast- 
ened with  stones  to  the  strongest  ground,  the 
storm  breaks  from  above,  lays  bare  the  foundation, 
and  hurls  the  stones  asunder.  The  best  established 
church-system,  when  it  becomes  essentially  sinful, 
is,  in  God's  hands,  a  spider's  web.  The  judgment 
deeds  of  God  are  declarative ;  while  He  lays  bare 
the  ground,  He  shows  that  it  is  sinful,  and  with  that 
the  annihilation  is  pronounced.  —  Ver.  8.  God's 
spirit  in  the  congregation  itself  sympathizes  with, 
when  it  must  punish,  the  congregation.  His  right- 
eousness is  a  self-infliction  upon  his  love.  —  Ver. 
13.  God  retains  accurately  in  mind  the  individual 
responsibilities  and  the  starting-points  of  sin.  Pop- 
ular sins  proceed  from  certain  places,  from  certain 
classes,  out  over  the  whole ;  the  whole  is  judged, 
but  the  root  is  not  forgotten. 

Theophtlact  (on  ver.  1)  :  The  prophets 
spoke  to  hard  and  disobedient  hearts ;  hence  they 
said :  The  vision  is  divine,  and  from  God  is  the 
Word  ;  that  the  world  might  give  heed  to  the  Word, 
and  not  despise  them.  Matthew,  however,  spake  to 
believing  and  obedient  souls,  and  therefore  placed 
nothing  of  this  kind  at  the  beginning.  Or  thus : 
The  prophets  saw  in  the  spirit  what  they  saw, 
since  the  Holy  Spirit  made  the  exhibition,  and  so 
they  named  it,  a  vision.  But  Matthew  saw  it  not 
spiritually  and  in  a  representation,  but  had  bodily 
intercourse  with  Him,  heard  Him  by  the  senses,  saw 
Him  in  the  flesh  ;  therefore  he  says  not  "vision," 
but  Book  of  the  generation  of  Jesus  Christ. 

Osiander  (on  ver.  3)  :  At  the  present  day  it 
is  Tiot  necessary  in  preaching  to  call  persons  and 
places  by  name,  in  which  we  must  proceed  very 
prudently,  in  order  not  to  tear  down  more  than 
we  build  up ;  and  yet  the  preacher  may  use  such 
freedom  and  plainness  in  indicating  errors  and 
vices  that  those  who  need  improvement  may  feel 
themselves  aimed  at,  and  repent  and  be  saved. 

Hengstenberg  (on  ver.  11):  The  instances 
of  play  upon  words  are  no  mere  empty  sport.  They 
have  throughout  a  practical  aim.  The  threaten- 
ing is  to  be  located  by  them.  Whoever  thought  of 
one  of  the  designated  places,  in  him  was  the 
thought  of  the  divine  judgment  quickened. 

Ch.  B.  Michaelis  (on  ver.  12) :  From  Jl 
hovah,  he  adds  to  make  it  plain  that  the  calamity 
came  not  by  blind  chance,  but  was  brought  about 
by  the  supreme  control  of  God,  the  righteous 
Judge. 

Starke  :  Ver.  1 .  Teachers  must  have  a  reg- 
ular call,  partly  because  of  the  divine  command 
(Heb.  v.  4),  partly  for  the  sake  of  order  (1  Cor 
xiv.  40).  Preachers  must  not  preach  differently 
from  God's  Word  (1  Pet.  iv.  11).  Those  who 
practice  like  sins  may  expect  like  punishments.  — • 
Ver.  2.     The  Lord  be  a  witness  in  vou:  let  tho 


lt> 


MICAH 


Lord  bear  witness  in  you.  For  he  who  takes  to 
heart  the  word  concerning  the  judgment  is  con- 
vinced of  his  sins  thereby,  and  feels  the  wrath  of 
Hod.  Even  yet  also  God  always  puts  in  the 
mouth  of  his  servants  what  He  has  to  speak  to  his 
people,  especially  when  teachers  and  hearers  heart- 
ily call  upon  Him  for  this.  —  Ver.  3.  So  secure  is 
the  natural  man,  that  he  perceives  not  God's  pres- 
ence, nay  even  denies  it,  until  He  finally  makes  his 
presence  known  by  notable  punishments.  God  de- 
scends not  actually,  or  as  it  regards  his  being,  but 
He  ceases  to  conceal  himself,  to  be  long-suffering, 
and  begins  to  punish  sin,  to  reveal  and  expose  it. 
He  assumes  in  effect  another  kind  of  presence.  — 
Ver.  5.  God  pours  not  out  his  anger  upon  inno- 
cent people.  "  Desine  peccare  et  civitas  non  peribit " 
I  Aminos. ).  Divine  services  set  up  without  God's 
word,  although  with  good  intention,  are  an  abom- 
ination before  God.  And,  —  Ver.  6,  Gods  judg- 
ments against  the  false  systems  of  worship  are 
terrible ;  for  He  is  jealous  of  his  own  honor.  — 
Ver.  7.  Idolaters  have  in  general  more  of  worldly 
goods  than  those  who  serve  the  true  God.  —  Ver. 
10.  It  is  often  advisable  to  withhold  our  tears 
that  the  world  may  not  rejoice  over  our  misfortune. 
If  one  will  weep  he  must  do  it  before  the  outbreak 
of  judgments,  for  when  they  are  already  here  it  is 
too  late.  —  Ver.  1 1 .  When  God  will  punish  a 
land  for  its  sins  He  takes  away  their  courage  from 
the  people.  —  Ver.  12.  That  is  the  way  of  most 
men  :  that  they  mourn  over  the  loss  of  their  goods 
but  not  over  their  sins.  On  account  of  their  bodily 
troubles,  also,  the  righteous  sometimes  fall  into 
<ireat  sorrow  and  fear.  —  Ver.  13.  Offenses  given 
remain  not  unpunished.  —  Ver.  14.  Well  may  a 
stronghold  proudly  bear  the  name  of  deception, 
when  it  with  its  walls  and  good  preparations  causes 
the  besiegers  to  be  deceived  in  their  hope.  Princes 
should  not  trust  in  strong  castles  and  towns,  be- 
cause they  may  be  disappointed  in  them  —  Ver. 
16  Those  who  give  themselves  up  to  luxury 
are  at  last  given  up  to  miserable  slavery.  When 
&  man  makes  his  children  effeminate,  he  makes  for 
himself  grief  and  heart-pangs. 

Pfaff  :  Ver.  1.  Think  not,  ye  great  sinners, 
that  the  word  of  the  Lord  which  was  formerly 
spoken  concerning  the  Jews  is  of  no  concern  to 
you,  it  is  written  for  your  punishment  also.  — 
Ver.  2.  When  the  Lord  speaks  we  should  listen, 
yea,  and  give  good  heed  :  with  great  reverence, 
with  all  humility,  with  fear  and  trembling,  with 
most  willing  obedience.  —  Ver.  8.  God's  servants 
properly  mourn  over  the  wretched  condition  of 
their  congregations.  It  would  indeed  be  a  poor 
promise  of  their  doing  anything  to  improve  them 
if  they  did  not  pour  out  their  tears  before  God, 
and  if  it  did  not  touch  their  heart  that  the  people 
are  drawing  near  to  their  judgment. 

Rieger:  Even  to  the  last  (Micah  lived  still 
after  the  fall  of  Samaria),  God  shows  that  He  has 
nc  pleasure  in  the  death  of  the  sinner,  but,  before 
the  outbreak  of  such  judgments,  seeks  once  more 
by  his  word  to  save  what  can  be  saved.  But  He 
teaches  us  also  that  we  should  not,  from  the  riches 
of  his  word,  the  crowd  of  gifted  servants  of  God, 
the  earnestness  with  which  they  urge  the  word  of 
the  Lord,  be  drawn  into  security,  nor  suppose  our- 
selves on  these  accounts  far  from  the  evil  day ;  but 
if  often  in  respect  to  these  circumstances,  we  seem 
to  see  planting  and  cultivation,  it  is  often  also  near 
to  the  hewing  down.  —  Ver.  2.  What  a  case  it  is 
when  the  protection  which  they  hitherto  had  en- 
joyed from  the  golden  altar  in  the  temple  of  God, 
5  thus  declared  at  an  end!     (Rev    i.v    '  3ff  v    - 


Ver.  4.  All  should  truly  feel  their  inability  u 
stand  before  God,  and  not  only  with  their  power 
but  also  with  heart  and  courage,  be  iike  melted 
wax.  —  Ver.  7.  How  accurately  God  knows  in 
what  way  a  property  has  been  gathered,  and  how 
He  directs  himself  in  punishment  accordingly  1 — 
Ver.  11.  How  far  God  lets  himself  down  in  hk 
word,  in  that  He  connects  what  He  has  determined 
in  his  holy  temple  with  the  names  which  we  have 
given  of  old  to  our  towns,  in  order  the  better  to 
impress  it  upon  us  ! 

Quandt  :  That  God  by  his  prophets  causes 
this  dark  picture  to  be  drawn  for  the  people,  is 
itself  a  fact  which  affords  hope.  For  if  He  had  had 
pleasure  in  the  death  of  the  wicked,  He  would, 
straightway,  and  without  wasting  many  words, 
have  let  them  go  to  destruction.  If  He  still  takes 
the  trouble  to  threaten,  this  threatening  can  only 
be  a  sign  of  his  enduring  love.  The  Last  Day 
has  many  solemn  types  in  the  precursory  days  of 
the  wrath  of  God  ;  and  the  universal  judgment  at 
the  last  has  many  a  preliminary  token  in  the 
partial  judgments  that  are  taking  place  on  par- 
ticular peoples.  —  Ver.  4.  The  mountains  sym- 
bolize the  high  and  mighty  in  the  creation  ;  their 
melting  down,  therefore,  signifies  the  annihilation 
of  earthly  greatness.  The  valleys  symbolize  the 
masses  of  the  nations  ;  the  rending  of  them,  there- 
fore, their  crumbling  and  being  turned  into  dust, 
like  water,  signifies  the  annihilation  of  the  nations. 

—  Ver.  9.  A  preacher  renders  poor  service  to  God 
and  man,  when  he  remains  silent  about  the  plague 
which  God  threatens  to  sinners;  but  when  he  has 
plagues  to  announce,  he  should  never  do  it  with 
laughing  mouth,  nor  even  with  indifferent  man- 
ner, but,  like  Micah,  with  sorrow  and  with  tears, 
as  being  also  a  child  of  the  people,  who  suffers 
when  all  suffer.  Our  God  will  have  even  for  his 
Job's-posts  messengers  who  are  not  only  obedient 
but  also  full  of  sympathy. 

[Dr.  Pusey  :  Ver.  3.  Since  the  nature  of  God 
is  goodness,  it  is  proper  and  co-natural  to  Hiiu  to 
be  propitious,  have  mercy  and  spare.  In  this  way, 
the  place  of  God  is  his  mercy.  When  then  He 
passeth  from  the  sweetness  of  pity  to  the  rigor  of 
equity,  and,  on  account  of  our  sins,  showeth  Him- 
self severe  (which  is,  as  it  were,  alien  from  Him), 
He  goeth  forth  out  of  his  place.     Cited  from  Dion. 

—  Ver.  6.  There  is  scarce  a  sadder  natural  sight 
than  the  fragments  of  human  habitation,  tokons  of 
man's  labor,  his  luxury,  amid  the  rich  beauty  of 
nature  when  man  himself  is  gone-  For  they  are 
tracks  of  sin  and  punishment,  man's  rebellion  and 
God's  judgment,  man's  unworthiuess  of  the  good 
natural  gifts  of  God. —  Ver.  7.  All  forsaking  of 
God  being  spiritual  fornication  from  Him  who 
made  h.;s  creatures  for  himself,  the  hires  are  all 
that  man  could  gain  by  that  desertion  of  his  God, 
all  emplov  t1  in  man's  intercourse  with  his  idols, 
whether  as>  b-ibing  his  idols  to  give  him  what  are 
the  gifts  o.^  l_V<i,  or  as  himsell  bribed  by  them 
For  there  is  no  pi're  service,  save  that  of  the  love 
of  God.  —  Yet  hereia  wert>  the  heathen  more 
religious  than  the  Christian  worldling.  The  hea- 
then did  not  offer  an  ignorant  service  to  they 
knew  not  what.  Our  idolatry  of  mammon,  as 
being  less  abstract,  is  more  evident  self  worship,  a 
more  visible  ignoring,  and  so  a  more  open  dethron- 
ing of  God,  a  worship  of  a  material  prosperity,  oi 
which  we  seem  ourselves  to  be  the  authors,  and  to 
which  we  habitually  immolate  the  souls  of  men, 
so  habitually  that  we  have  ceased  to  be  consciou? 
of  it.  —  Ver.  10.  The  blaspheming  of  the  enemies 
oi  G'  <:  is  the  sorest  part  of  his  chastisements.  —  it 


CHAPTERS  II.   l-III.  12.  17 


is  hard  to  part  with  home,  with  country,  to  see  all 
desolate,  which  one  ever  loved.  But  far,  far  above 
all,  is  it,  if,  in  the  disgrace  and  desolation,  God's 
honor  seems  to  be  injured.  —  Ver.  12.  Strange 
contradiction !  Yet  a  contradiction,  which  the 
whole  unchristian  world  is  continually  enacting  ; 
□ay,  from  which  Christians  have  often  to  be  awak- 
ened, to  look  for  good  to  themselves,  nay,  to  pray 


for  temporal  good,  while  living  in  bitterness,  bittei 
ways,  displeasing  to  God.  The  words  are  calcu- 
lated to  be  a  religious  proverb.  "Living  in  sit.''1 
as  we  say,  dwelling  in  bitterness,  she  looked  for  goo  s. 
Bitternesses !  for  it  is  an  evil  thing  and  bitter,  that 
thou  hast  forsaken  tlie  Lord  thy  God,  and  that  my  fear 
is  not  in  thee. —  Ver.  13.  Beginning  of  sin  to  — , 
what  a  world  of  evil  lies  in  the  three  words !  —  Te.] 


SECOND  DISCOURSE. 
Chapters  II.    l-III.  12.1 

Woe  to  them  that  devise  iniquity,  and  work  evil  upon  their  beds !  In  the  morn- 

2  ing  light  they  will  practise  it,  because  it  is  in  the  power  of  their  hand.2  And  they 
have  coveted  fields,  and  seized  them,  and  houses,  and  taken  them  ;  and  have  op- 

3  pressed  a  man  and  his  house,  even  a  man 3  and  his  possession.  Therefore  thus 
saith  Jehovah  :  Behold,  I  am  devising  against  this  family  an  evil,  from  which  ye 
shall  not  remove  your  necks  ;  and  ye  shall  not  walk  loftily,  for  an  evil  time  is  this. 

4  In  that  day  shall  one  take  up  a  by-word  concerning  you,  and  wail  a  *ml  of  woe,4 
[and]  say : 

We  are  utterly  destroyed  ! 

He  changeth  the  portion  of  my  people ; 

How  he  removeth  it  from  me ! 6 

To  an  apostate  he  divideth  our  fields ! 

5  Therefore  tnou  shalt  have  none  to  cast  a  cord  upon  a  lot  [of  ground]  in  the  as- 

6  sembly  of  Jehovah.     Prophesy  ye  not,  they  prophesy.6    They  shall  not  prophesy  to 

7  [or,  of]  these:  shame  shall  not  depart.  Thou  that  art  called7  the  house  of  Jacob, 
was  the  spirit  of  Jehovah  impatient,  or  are  these  his  doings  ?  Do  not  my  words 

8  do  good8  to  him  that  walketh  uprightly  ?  But  lately  my  people  has  risen  up  as  an 
enemy :  from  off  the  garment  ye  strip  the  mantle,  from  those  that  pass  by  securely, 

9  averse  from  war.     The  women  of  my  people  ye  drive  out  of  the  house  of  their 

10  delight;  from  their  children  ye  take  away  my  ornament  forever.  Arise  ye,  and 
depart ;  for  this  is  not  the  rest :  because  of  pollution  it  shall  destroy  [you],  and 

11  with  a  sharp  destruction.  If  a  man  walking  in  vanity9  and  falsehood  should  lie, 
saying:  I  will  prophesy  to  thee  of  wine  and  of  strong  drink,  he  would  be  a 
prophet  for  this  people. 

12  I  will  surely  gather  all  of  thee,  0  Jacob, 

I  will  surely  collect  the  remnant  of  Israel, 

I  will  put  them  together  as  sheep  in  the  fold, 

As  a  herd  in  the  midst  of  his  pasture ; 

It  shall  be  noisy  with  men. 

He  that  breaketh  through  has  gone  up  before  them : 

They  have  broken  through,  and  passed  the  gate, 

And  gone  forth  by  it. 

And  their  king  passes  on  before  them, 

And  Jehovah  at  their  head. 

HI.  1  And  I  said :  Hear  now,  ye  heads  of  Jacob,  and  ye  magistrates  of  the  house  of 

2  Israel :  is  it  not  for  you  to  know  the  right  ?    Ye  that  hate  good  and  love  evil, 

3  and  tear  their  skin  fiom  off  them,  and  their  flesh  from  off  their  bones ;  and  who 
eat  the  flesh  of  my  people,  and  flay  their  skin  from  off  them,  and  break  their  bones, 

4  and  divide  them,  as  in  the  pot,  and  as  flesh  within  the  kettle.  Then  will  they  cry 
to  Jehovah,  and  he  will  not  answer  them ;  and  he  will  hide  his  face  from  them  at 
that  time,  even  as  they  have  made  their  deeds  evil. 


1 3  M1CAH. 

5  Thus  saith  Jehovah  concerning  the  prophets  that  lead  my  people  astray,  who 
biting  with  their  teeth  cry :  Peace  ;  and  he  that  giveth  nothing  for  their  mouth, 
against  him  they  sanctify  war. 

6  Therefore  a  night  shall  be  for  you  without  a  vision, 
And  darkness  for  you  without  divination, 

And  the  sun  shall  go  down  over  the  prophets, 
And  the  day  be  dark  over  them. 

7  And  the  seers  shall  be  ashamed, 
And  the  diviners  shall  blush ; 

And  they  shall  cover  the  beard,  all  of  them; 
Because  there  is  no  answer  of  God. 

8  Nevertheless  I  am  filled  with  power,  through  the  spirit  of  Jehovah,lc  and  judgment, 
and  boldness,  to  announce  unto  Jacob  his  transgression,  and  unto  Israel  his  sin. 

9  Hear  this  now,  ye  heads  of  the  house  of  Jacob,  and  ye  magistrates  of  the  house 

10  of  Israel,  that  abhor  judgment ;  yea,  they  pervert  all  that  is  right,  building  Zion 

11  with  blood,  and  Jerusalem  with  iniquity.  Her  heads  judge  for  a  bribe,  and  her 
priests  teach  for  a  reward,  and  her  prophets  divine  for  money,  and  lean  upon 
Jehovah,  saying  ;  Is  not  Jehovah  among  us  ?  evil  shall  not  come  upon  us. 

12  Therefore,  for  your  sakes 

Zion  shall  be  ploughed  as  a  field, 

And  Jerusalem  shall  become  heaps, 

And  the  mountain  of  the  house  high  places  of  a  forest. 

TEXTUAL  AND   GRAMMATICAL. 

[1  We  follow  Kleinert's  course  in  printing  these  chapters,  as  if  less  decidedly  poetical  than  the  remainder  of  the  book. 
In  gome  parts  the  style  gives  reason  for  this  procedure,  yet  interpreters  generally  make  no  such  distinction ;  and  to 
those  who  differ  with  our  author  in  not  making  a  separate  division  of  these  two  chapters,  his  conception  of  the  form  of 
the  discourse  will  seem  particularly  arbitrary.  —  Tb.] 

[2Ver.  1.  DT*  vS7~t£^  ''S.  There  is  in  this,  almost  certainly,  a  reminiscence  of  Qen.  xxxi.  29  (cf.  Prov.  Hi. 
27  ;  Deut.  xxviii.  32  ;  Neh.  ver.  5) ;  otherwise  there  would  be  much  plausibility  in  the  rendering :  "  for  their  hand  is  as  a 
God."—  Tb.] 

[3  Ver.  2.  We  must  fail  somewhat  here  in  representing  the  original,  from  the  lack  in  our  language  of  a  word  for  "  man  " 

as  generically  human  being  (tl^S,  here  =  avOpomos,  homo,  Mensch),  in  distinction  from  "man"  sensu  eminenti  ("OS, 
avrip,  vir,  Mann).  —  Tb.] 

[4  Ver.  4.  So  Pusey  happily  indicates  the  paronomasia  in  i"Pn3  Till  nHD  :  "wail  a  wailing  wail"  would  be  Mil', 
more  analogous  in  sound,  if  the  expression  could  be  allowed. 

Kleinert,  sustained  by  Gesenius  and  others,  separates  the  airag  Aey.  nsrT3,  from  the  preceding,  and  translates  as  if  it 

were  a  part.  Niph.  of  IT1!"!  :  (it  was  ;  Mumfuit)  "  All  is  over  !  they  will  say,"  etc.  This  is  ingenious,  almost  too  much 
so,  having  the  appearance  of  a  modern  improvement.     For  although  the  form  was  long  ago  regarded  by  some  as  Niph. 

pret.  or  part,  of  riTT,  it  seems  always  to  have  been  with  a  dilferent  interpretation.    Vid.  Pococke  in  loc.  —  Tb.] 

[5  Ver.  4.  **  7,  dat.  incom. :  "  for  me,"  "  to  my  hurt."  —  Tb.] 

L6Ver.6.  ^D^TS^  IS^SSFT^S-  ^1^3  "  to  drop,"  "  drip,"  "  distil,"  is  here,  as  in  other  places  (cf.  Eng.  Vers. 
\m.  vii.  16),  applied  to  the  utterance  of  discourse.  As  to  the  reference  of  the  several  verbs  here,  and  in  the  remainder 
>f  the  verse,  there  has  been  the  greatest  diversity  of  opinion.  One  can  hardly  know  how  far  any  interpretation  which 
une  may  prefer  agrees  with  what  has  been  taught  before.  We  take  it  thus  :  The  ungodly  crowd,  weary  of  the  pious  and 
faithful  inculcations  of  the  true  prophets,  meet  their  exhortations  to  repentance  with  the  contemptuous  order  to  stop  preach- 
ing. "  Prophesy  not,"  in  their  taunting  sense  is,  Don't  keep  driveling,  drooling.  Compare  (we  shrink  from  quoting  it 
here,  yet  we  think  it  well  illustrates  the  spirit  with  which  the  mass  always  meet  their  pious  advisers)  the  slang  of  our  rab- 
ble: "Dry  up!  "  —  "They  prophesy  "  (drivel)  is  thus  the  expression  of  the  prophet,  retaliating  in  the  right  use  of  the 
n  .rd  which  their  feeble  sarcasm  had  suggested.  What  follows,  in  the  most  literal  translation,  "  they  shall  not  prophesy 
to  these  ;  shame  (lit.  shames)  shall  not  depart,"  may  then  be  understood  as  God  through  his  prophet  taking  them  at 
their  word :  "  Even  so  ;  people  like  these  shall  cease  to  enjoy  the  benefit  of  that  which  they  call  driveling ;  I  will  give 
:hem  up  to  their  own  wish,  and  the  shames,  which  my  word  should  have  turned  away,  shall  not  depart,  but  come  upon 
them."  This  we  think  consistent  with  the  most  direct  rendering  of  the  verse  word  for  word. 

Kleinert's  somewhat  modified  view  will  be  seen  in  the  Exeg.  note,  where  he  gives  a  synopsis  also  of  the  principal  recent 
'ranslations.  Pococke  in  loc.  gives  a  good  and  tedious  account  of  what  had  come  into  men's  heads  about  it  in  previous 
»ges.  We  may  add,  that  Zunz  renders  (less  literally  than  usual) :  Preach  not,  ye  that  preach  !  let  none  preach  to  such, 
(that)  they  bring  not  disgraces  upon  them.  —  Tb.] 

[7  Ver.  7  '^Vm  I^DSH.  Our  author  denies  that  the  usual  rendering  of  this,  which  we  also  have,  with  some 
tymitatiun,  adopted,  can  be  harmonized  with  what  follows,  but  Maurer  explains  very  well :  "  O  dicta  domus  Jacobi  (im 


CHAPTERS   II.  l-III.  12 


IS 


quam  tot  ae  lanta  beneficia  contulit  Jova!)  ....  det'sctatis  vos  quidem  audire  quas  jacimus  minas  (ver.  6).  Serf  qiui 
tandem  causa  est  minarum?  deusne?  at  Me  quam  longe  alium  se  exkibel  agentibus  rede  !  '«  i-ausa  esse  ipsos  Israetitas 
dicit  versus  proximus." 

[8  Ver.  7.  Or,  "  are  not  my  words  good,"  etc.  ?] 

[9  Ver.  11.  Lit.  "  wind."  Maurer  renders  not  badly  :  "  Si  quis  iret,  (et)  ventum  et  mendacium  mentiretur."     Dr.  Kleiner! 

finds  the  apodosis  here  begining  with  2"T3,  which   n^PTl   would  then  merely  continue.     Thus  he  puts  vers.  12,  13 

into  the  mouth  of  the  supposed  false  prophet,  as  grammatically  the  object  of  J^ptSltt.     We  think  rather,  that  the  conj 

In  J-pm  must  almost  necessarily  mark  the  apodosis,  and  that  the  sentiment  of  the  two  following  verses  is  too  unlike 
the  piobable  expression  of  the  false  prophet  to  be  balanced  by  the  alleged  antithesis  in  ch.  iii.  1.  —  Ta.J 

[10  Ch.  iii.  8.  The  absence  of  the  conj.,  anil  use  of  J™iS  with  ^  i~^_H  alone  of  the  four  nouns  well  warrants  the  idea 
of  the  Eng.  Vers.,  adopted  by  Pusey,  that  r'  spirit  of  JehovaU  "  stands  out  of  the  series,  as  rather  the  ground  and  cause 
>f  all  the  rest  —  by  the  spirit,  etc.  —  Ts.] 


EXEGETICAL  AND  CRITICAL. 

As  the  first  discourse  fell  into  two  parts,  by  the 
parallel  between  Samaria  and  Jerusalem,  so  this 
jecond  one  falls  into  the  two  nearly  equal  divisions, 
chaps,  ii.  and  iii.,  thus  carrying  through  the  princi- 
ple of  parallelism.  The  ground  of  division,  how- 
ever, is  here  not  the  analogy,  but  the  antithesis  of 
the  leading  thoughts.  Thus  chap.  ii.  begins  with 
a  description  of  the  corruption  of  the  great  (ver.  1— 
5).  and  then  proceeds  to  depict  the  current  false- 
hood of  the  sham  prophets  (ver.  6-13),  the  essence 
of  which  is  comprehended  at  the  close,  in  a  deceit- 
ful but  brilliant  prediction  of  the  certain  prosperity 
of  Judah  in  the  afflictions  which  are  soon  to  be 
experienced  (vers.  12, 13).  Corresponding  to  this, 
chap.  iii.  also  begins  with  denunciation  of  the 
guilty  nobles  (vers.  1-4),  and  then  turns  likewise 
xo  the  judgment  against  false  prophecy  (vers.  5-13), 
at  the  conclusion  of  which,  however,  Micah  com- 
municates the  substance  of  his  genuine  -proclama- 
tion, so  opposite  to  their  spurious  illusions  (ver. 
12). 

This  obvious  plan,  which  represents  the  dis- 
course as  a  double  climax,  is  of  itself  a  sufficient 
justification  of  the  compass  which  we  ascribe  to 
the  whole.  With  those  interpreters  who  connect 
chaps,  i.  and  ii.  outwardly  in  one  discourse  (Hitzig, 
Umbreit,  Hengst.,  Havernick,  Keil)  we,  although 
not  denying  the  interior  connection  of  chaps,  i.-v. 
in  general,  cannot  agree,  for  this  reason,  if  no 
other,  that  chap.  i.  manifestly  bears  the  character 
ot  a  pure  prophecy,  complete  in  itself,  while  in  the 
division  before  us,  from  beginning  to  end,  rebuke 
and  opposition  to  the  reigning  sins  of  the  day  are 
the  main  characteristic  :  with  those  who  feel  obliged 
to  put  a  full  period  to  the  discourse  before  ch.  iii-, 
we  differ,  because  they  rend  asunder  the  beautiful 
sj  mnietry  of  chaps,  ii.  and  iii.  The  reason  given 
for  this  separation,  that  a  new  beginning  is  marked 
by  the  "Hear,  I  pray,  you"  (iii.  1),  proves  noth- 
ing, since  the  same  summons  is  found  ch.  iii.  9, 
where  no  critic  could  suppose  a  new  discourse  to 
begin. 

Ch.  ii.  The  Thesis,  vers.  1-5.  The  Nobility,  vers. 
1,  2.  Their  Conduct.  The  discourse  runs  parallel  to 
the  similar  denunciation  of  Isaiah  (v.  8  ft'.)  against 
the  sins  of  the  higher  ranks,  and  like  that,  this 
takes,  from  the  beginning,  the  character  of  a  "woe." 
"Woe  to  them  that  devise  iniquity,  and  prepare 
evil  on  their  beds ;  in  the  morning  light  they 
practice  it,  because  it  is  in  the  power  of  their 
hand.  Wickedness  is  more  criminal  in  proportion 
as  it  ifc  more  deliberate.  The  gradation  from  the 
iesign  to'  its  accomplishment,  elsewhere  often  rep- 
resented by  the   steps   of  conception,  pregnancy, 

1  ["  Such  is  the  fire  of  concupiscence,  raging  within,  that, 
R3  those  seized  by  burning  fevers  cannot  rest,  no  bed  suffices 
Uieui,  so  no  houses  or  fields  content  these.     Yet  no  more 


parturition  (Ps.  vii.  15  et  al.),  is  here  described, 
without  figure,  by  the  stages  of  2.W1~\  "  to  devise," 
form  the  plan  (Ps.  xxxvi.  5),  737D,  "to  prepare 
ways  and  means,"  and  T1WV  "  to  put  in  execu- 
tion "  (Is.  xli.  4).  The  construction  proceeds 
from  the  partic.  to  the  verbuin  tinit.,  as  in  1  Sam. 
ii.  8 ;  Ewald,  §  350  b.  Upon  their  bed  they  think 
it  oat,  at  the  time  when  the  pious  still  their  heart 
(Ps.  iv.  5;  i.  2);  in  the  light  of  morning  they 
carry  it  out; — their  first  thought,  therefore,  at 
the  gray  dawn,  is  not  of  prayer  (Ps.  v.  4)  but  of 
covetousness  :  for  it  is  in  the  power  of  their  hand, 
t.  e.,  they  are  able  to  do  it  and  no  one  hinders  them 
(Gen.  xxxi.  29;  Neb.  v.  5),  cf.  the  LXX  at  Gen. 
1.  c. :  iVx^e'  h  Xe'P  Mou>  Hitzig  and  Keil  translate  : 
"for  their  hand  is  their  God  "  [ist  zum  Goit],  their 
power  avails  to  them  as  a  God,  none  else  do  they 

fear.  But  this  would  require  DPPrpNb  £n>  tt?>, 
Hab.  i.  11. 

Ver.  2.  We  are  now  told  wherein  these  their  evil 
deeds  consist;  And  they  covet  (against  the  law, 
Ex.  xx.  17,  whose  expression  "fftH  is  not  without 
emphasis  repeated  here)  fields  and  seize  them ; 
and  oppress  a  man  and  his  house,  even  a  man 
and  his  heritage.  The  transgression  of  the  laws 
for  the  protection  of  each  man's  real  estate  and 
inheritance  (Lev.  xxv.  23  ff.),  by  destroying  the 
property  of  the  peasants  and  oppressing  thcin 
themselves,  this  is  what  the  prophet,  like  his  con- 
temporary, Isaiah,  ch.  v.  8  ff.,  most  bitterly  re- 
proves, as  being  the  surest  way  to  the  creation  of 
a  helpless  proletariate,  to  the  hostile  separation  of 
proprietors  from  those  without  property,  and  so  to 
the  ruin  of  the  national  welfare  and  the  popular 
life.  (The  second  n^D  may,  for  the  sake  of  the 
parallelism,  be  referred  to  the  household  or  family, 
as  in  Gen.  vii.  1 ).  This  one  breach  of  the  law  is 
sufficient  to  prcvoke  God's  anger  and  judgment 
upon  this  generation.1 

Ver.  3-5 :  Therefore,  thus  saith  Jehovah, 
behold,  I  devise  evil  upon  this  generation, 
[family].  The  phrase  2?~1  2tt7H  1S  emphatically- 
repeated  from  ver.  1,  to  set  clearly  before  our  eyes 
the  jus  talionis  prevalent  in  God's  providence  (Ex. 
xxi.  23;  Is.  xxxiii  1).  "This  generation,"  is,  as 
in  Am.  iii.  1,  the  whole  people;  cf.  iheytved,  Matt 
xii.  41,  42.  There  is  the  same  antithesis  to  the 
"  oppression  "  in  ver.  2,  in  the  following  phrase  : 
Jehovah  devises  evil,  from  which  ye  shall  not 
withdraw  your  uecks  ;  like  a  yoke  becomes  the 
hard  rule  of  the  stranger  on  the  fat  cows  of  Ism  el 
(Am.  iv.  1 ),  and  does  not  allow  itself  to  be  shaken 
off  (Jer.  xxvii.  12),  And  ye  shall  not  walk  loftily 

n'-."^,  ace.  adv.  with  verbs  of  going  (Ps.  lviii 

than  seven  feet  of  earth  will  suffice  them  soon.  '  Death  only 
owns  how  small  the  frame  of  man.' "  Kib  apud.  Pu»ey  la 
loc.  —  Tr.] 


20 


MICAH. 


9;  Ges.,  Lehrg.  §  178.  4);  the  necks  that  are 
used  to  carrying  themselves  stiffly  (Is-  iii.  16)  will 
have  to  bend ;  for  an  evil  time  is  this,  in  which 
depression  of  spirits  and  gloomy  silence  comes 
over  the  people  (Am.  v.  13).  This  also  is  said 
with  an  application  :  your  guilt  causes  the  present 
to  be  an  evil  time  before  Cod,  and  so  God  will 
a  time  which  is  evil  for  you,  the  wovqp6v, 
s<-ns't  adivo  and  passivo  at  once ;  Eph.  v.  6  ;  Matt, 
vi.  13. 

Ver.  4.  In  that  day  will  one  (the  verbs  are 
used  impersonally,  Ewald,  §  294  b  2  -y.)  take  up  a 
taunt  against  thee  (cf.  Hab.  ii.  6 ;  Is.  xiv.  4),  and 
utter  a  lamentation.  What  in  the  mind  of  the 
adversaries  is  derision,  is,  in  the  mouth  of  friends 
and  the  members  of  this  community,  a  lamenta- 
tion :  cf.  i.  10 ;  and  what  follows  is  spoken  from 
the  position  of  the  latter ;  all  is  over,  will  one 
say,  (~PrT3,  actum  est,  all  is  lost,  cf.  Dan.  viii.  27, 
and  also  the  yeyovt,  Rev.  xvi.  17.1  "We  are  ut- 
terly destroyed.  On  the  form  with  u  instead  of 
o,  cf.  Olsh.,  §  263  b.  "  The  obscure  vowel  is  adapted 
to  the  sound  of  lamentation,"  Hitzig.  — The  por- 
tion of  my  people  he  (Jehovah,  cf.  i.  9)  takes 
back.  TQH  of  taking  back  of  a  promised  bene- 
fit (Ps.  xv.  4).  Thus  God  repents  of  having 
granted  it  (Gen.  vi.  6).  How  he  withdraws  it 
from  me !  —  Cf.  ver.  3,  against  Hitzig's  transla- 
tion :  how  he  lets  me  depart !  To  the  apostate  — 
t.  e.,  to  the  heathen  (Jer.  xlix.  4),  who  is  born  and 
grows  up  in  apostasy  from  God  —  he  divideth 
our  fields ! 

Ver.  5.  Therefore,  the  prophecy  proceeds,  look- 
ing back  to  ver.  3,  thou  (all  Israel,  transition,  as 
i.  14)  shalt  have  no  one  to  cast  a  measuring 
line  on  a  lot  of  ground  ( Judg.  i.  3)  in  the  assem- 
bly of  Jehovah.  For  to  the  congregation  of  God 
belong  the  lots  of  ground  so  long  only  as  they 
bear  in  mind  that  it  is  God's  laud  (Lev.  xxv.  23)  ; 
but  since  they,  by  the  sins  named  in  vers.  1,  2,  ap- 
propriate it  to  themselves,  there  is  no  longer  a  con- 
gregation of  Jehovah,  and  the  owner,  God,  gives 
his  land  to  the  apostate,  who  have  been  rebellious 
from  their  birth,  and  so  with  less  guilt.  The  words 
of  the  prophet  are  keen,  and  provoke  to  contradic- 
tion. Imagining  this  present  to  him,  he  ccmes  to 
the  new  turn  of  the  discourse. 

Vers.  6-13.  State  of  the  Prophetic  Function.  Ver.  6. 
The  people  will  not  listen  to  any  genuine  prophecy 
(Am.  v.  10).  This  second  reproof  also  runs  par- 
allel to  one  of  Isaiah  (eh.  xxviii.  7  ft.).  Indeed, 
the  prophet  associates  Isaiah  with  himself  in 
thought,  when  he  makes  the  people  call  out  to  a 
plurality  of  prophets  :  "  Drivel  not,"  they  drivel. 

The  expression  pTT-r'7  (from  H^2,  therefore  prop, 
"to  let  drop,"  trickle  (Am.  ix.  13),  to  pour  out 
copious  discourse,  to  prophesy  =  S33,  cf.  3^2trT, 
to  let  bubble,  gush  forth  ;  Ps.  xciv.  4),  appears 
here,  as  in  Am.  vii.  16,  in  the  mouth  of  the  malig- 
nant opposition,  whose  organ  the  false  prophets 
are,  to  carry  with  it  a  tone  of  contempt.  (But  cf. 
Ezek.  xxi.  2,  9.)  The  prophet  straightway  re- 
turns this  contempt ;  their  indignation  is  in  real- 
ity an  unreasonable  driveling,  as  he  then  (ver.  7  c) 
further  evinces.  First,  however,  he  answers  their  ob- 
jection by  the  double  sentence,  6  b,  c,  which,  accord- 
ing to  the  analogy  of  the  following  verse,  is  best  un- 

1  [Cf.  Text,  and  Oram,  in  loc.]. 

2  [Cf.  Text,  and  Gram,  in  loc.  —  Tr.] 

8  [Cf.  Text,  and  Gram,  on  this  ver.  —  Te.] 

4   K  good  connection  for  the  whole  verse  would  be  af- 

S>rd*d  if  taking  the  sentence   ""IT    k.t.A.,  as  parenthetical, 


derstood  as  an  impatient  question.  Shall  they  not 
drivel  for  that  ?  shall  the  shame  not  depart  ? 
For  such  rhetorical  questions  without  the  particle 
of  interrogation,  cf.  Hab.  ii.  19;  Jer.  xxv.  29; 
Hos.  xiii.  14.  —  Ewald,  Hitzig,  Maurer,  Umbreit, 
Caspari :  "  Let  them  not  prate  of  these  things  ;  thi 
reviling  has  no  end."  Ch.  V.  Michaelis,  Hengsten- 
berg,  Keil  :  "  If  they  prophesy  not  to  these,  the  re- 
proach will  not  depart.'"-  —  The  preceding  verb 

stands  in  the  sing.  (Gesen.,  §  147,  a),  and  iTlS)/? 
signifies  not  merely  revilings  but  everything,  which 
can  serve  as  reproach  and  ruin  to  one  (Is.  xxx.  3). 

Ver.  7.  The  first  words  of  this  verse  also  are  an 
impatient  exclamation  :  O  for  what  is  spoken  in 
the  house  of  Israel !  cf.  on  this  ace.  indignationis, 
Ewald,  §101,6;  Is.  xxix.  16.  In  like  manner,  Um- 
breit. —  Caspari,  Hitzig  :  num  dicendum  ?  But  the 
gerundive  idea  is  not  contained  in  the  part.  pass. 
Rosenmiiller  and  Keil :  "  O  thou  so  called  house  of 
Jacob  ! "  But  that  in  connection  with  the  following 
gives  no  sense,  Dp^  i"T—  is  not  stat.  abs.  but  ace. 
loci,  while  TIES,  regarded  as  a  verbal  form,  is  (as 
Is.  xxvi.  3  :  if  he  is  stayed  on  thee) :  "  0  for  the  fact 
that  it  is  said  in  the  house  of  Jacob,"  as  follows, 
cf.  I  Kings  vii.  48  ;  Ruth  i.  9.3  The  prophet  (ver. 
7  a),  quite  in  the  manner  of  ver.  6,  brings  up  the 
words  of  the  opposers,  in  order  then  to  reply  to 
them.  They  say :  is  then  the  spirit  of  Jehovah 
become  short,  t.  e.,  impatient  ?  That  would  be 
against  the  word  of  God  (Ex.  xxxiv.  6),  to  which 
they  appeal  like  Satan  before  Christ  (Matt.  iv.  6). 
Or  are  these  —  the  plagues  prophesied  by  the  proph- 
ets—  his  deeds?  Should  he  plague  Israel  whom 
he  is  wont  to  foster  as  his  first-born  son  (Ex.  iv. 
23).  The  prophet  replies  to  this  f/olish  speech, 
which  claims  the  promise  for  itself  regardless  of 
the  condition,  by  reminding  them  that  God  re- 
mains indeed  the  same,  but  that  I  ley  (ver.  8  ff,) 
have  changed,  so  that  the  promise  can  no  longer 
avail  for  them.  Do  not,  in  fact,  my  words  deal 
kindly  with  him  that  walks  uprt  £htly  ?  "  The 
word  ")WS,  as  an  appositive  to  the  person  in 
^T?1"'  (Job  xxxi.  26),  could  take  the  place  which 
the  emphasis  resting  on  it  assigns  *o  it,  because  as 
an  adjective  it  draws  to  itself  the  wticle  belonging 
to  holech."  Hitzig. 

Ver.  8.  But  lately  —  properly  :  yesterday  —  my 
people  has  stood  up  as  an  enemy.  My  words 
would  have  remained  kind,  as  they  were,  but  you 
have  sought   hostility.     The  hostile  attitude  still 

continues,  as  the  imperf.  indicates.  On  the  use  of  ? 
cf.  Ewald,  §  217,  d.  a.  1.  —  Others,  retaining  the 
causative  signification  of  Dftlp,  translate  :  but  my 
people  make  me  stand  up  as  their  enemy.  But 
the  suffix  is  wanting,  and  the  Polel  is  not  neces- 
sarily'causative.* —  And  in  what  does  this  hostility 
consist  ?  Off  from  the  garment  ye  strip  the 
mantle  of  those  who  in  secure  confidence  of 
safety  (Lev.  xxv.  18)  pass  by,  averse  from  war, 
i.  e.,  peaceably  (Ps.  cxx.  7).  The  part.  pass.  ZflQJ 
takes  the  place  of  the  part.  act.  2E7  (Olsh.,  §  245 
a,  cf.  Ps.  cxii.  7). 

Ver.  9.  And  as  they  spare  not  the  peaceable, 
so  still  less  the  defenseless :  the  women  of  m) 

we  should  translate :  "  but  lately,  when  my  people,"  namely, 
the  northern  kingdom,  Israel,  already  attacked,  "  stood  up  " 
(cf.  Job  xx.  27)  against  the  enemy,  Assyria,  "  from  off  tha 
garment  ye  stripped  off  the  mantle,  from  them  that  pafMtf 
by  securely."  those  namely,  that  fled  from  tte  war. 


CHAPTERS   II.  l-III.  12. 


21 


people,  the  unprotected  widows  (Is.  x.  2),  ye  drive 
out  of  the  house  of  their  delight,  the  house  in- 
herited from  the  husband,  to  which  they  are  at- 
tached by  the  memory  of  their  wedded  love  (Cant. 
vii,  7  ;  Ecc.  ii.  8) ;  from  their  children  (the  suff. 
is  in  the  sing,  not  to  denote  the  children  severally 
as  sons  of  the  widows,  fatherless  (Kcil),  for  that 

would  be  a  nota  mala,  but  because  QNtp2  is  taken 
colleC'.vely  i.  9),  ye  take  away  my  ornament  for- 
ever. To  belong  to  Jehovah  is  the  honor  and 
ornament  of  every  individual  Israelite  ( Jer.  ii.  11; 
Ps.  lxxiii.  28) ;  whoever  thrusts  out  the  children 
in  Israel  among  the  heathen  takes  aw?y  this  orna- 
ment of  God  (1  Sam.  xxvi.  19  J.1 

From  this  results  now  (ver.  10),  of  itself  as  it 
were,  the  threatening,  according  to  the  law  of  the 
talio  (cf.  on  ver.  3,  "  those  that  expel  shall  be  ex- 
pelled " ) :  Arise  ye,  and  go  :  for  here  is  not  the 
rest  (Zech.  ix.  1)  which  was  promised  to  the 
righteous  people  in  Canaan  (Dent.  xii.  9  f. ;  Ps. 
xcv.  11  ;  cf.  Heb.  iii.  11  ff.)  :  for  uncleanness 
worketh  destruction  (cf.  Lev.  xviii.  25  ;  Is.  liv. 
16),  and  that  a  sharp  destruction.  So  must  God's 
prophet  speak  (vers.  3,  6),  whether  the  hearers  re- 
gard it  as  driveling  or  not.  Were  he,  indeed, 
one  of  the  prophets  whom  they  would  fain  hear, 
(cf.  Is.  xxx.  10),  the  proclamation  would  sound 
very  differently ;  what  they  announce  we  are  told 
in  vers.  11-13. 

Ver.  11.  If  a  man  followed  vanity,  rTH,  as  in 

Is.  xxvi.  18,  and  falsehood  (V?,  citm  part,  as  Ps. 
lxxxi.  14  ;  2  Sam.  xviii.  12),  he  would  he  (the 
apodosis  aavvSeTtas,  as  Deut.  xxxii.  29)  :  I  will 
prophesy  to  thee,  people  of  Israel,  of  wine  and 
strong  drink,  t.  e.  either:  of  these  things,  that 
they  shall  be  bestowed  on  you,  or  better  :  so  that 
my  predictions  shall  come  to  you  as  sweet  as  wine 
and  strong  drink,  or  also  :  prophesy  to  thee  at  the 
banquet  (cf.  ver.  6).2  And  would  prophesy  to 
this  people:3  namely,  what  follows  in  vers.  12, 
13.  n  m  continues  the  apodosis  begun  by  2T3, 
and,  with  the  part,  takes  the  place  of  the  simple 

^st3n,  while  hinting  besides  that  this  prophesying 
is   permanent  (Ewald,  §  168  c.).*     Instead  of  the 

verbal  construction  QVt >  tne  Part-  is  construed  as 
a  noun  with  stat.  abs.  as  ver.  8  (Hab.  ii.  15  ;  Ps. 
xxx.  4). 

Ver.  12.  To  the  part,  is  adjoined,  as  ver.  7,  the 
direct  discourse  :  I  will  surely  gather  all  of  thee, 

1  [Primarily,  the  glory,  comeliness  was  the  fitting  apparel 
uhich  God  had  given  them,  and  laid  upon  them,  and  which 
oppressors  stripped  off  from  them.  But  it  includes  all  the 
gilts  of  God,  wherewith  God  would  array  them.  Instead 
of  the  holy  home  of  parental  care,  the  children  grew  up  in 
want  and  neglect,  away  from  all  the  ordinances  of  God,  it 
may  be,  in  a  strange  land.     Pusey  in  toe.  —  Tr.]. 

2  [« Man's  conscience  must  needs  have  some  plea  in 
speaking  falsely  of  God.  The  false  prophets  had  to  please 
the  rich  men,  to  embolden  them  in  their  self-indulgence,  to 
tell  them  that  God  would  not  punish.  They  doubtless 
■poke  of  God's  temporal  promises  to  his  people,  the  land 
flowing  with  milk  mid  honey,  His  promise  of  abundant 
harvest  and  vintage,  and  assured  them,  that  God  would  not 
withdraw  these,  that  He  was  not  so  precise  about  his  law. 
Mica h  tells  tbem  in  plain  words,  what  it  all  came  to  ;  it  was 
a  prophesying  of  wine  and  strong  drink."  Pusey  in  toe.  — 
Th.]. 

8  Or,  adhering  more  closely  to  the  accents :  If  a  man 
followed  the  wind  and  lied  deceit :  I  will  prophesy  for  thee 
to  wine  and  strong  drink,  he  would  prophesy  to  this  people  ; 
(to.  The  translation  above  is  logically  more  perspicuous. 
4nd  appropriate  to  the  Heb   word* 


so  would  the  liars,  clothing  themselves  in  the  garb 
of  the  old  prophets,  prophesy  in  the  name  of  Jeho- 
vah,  O,  Jacob,  I  will  surely  collect  the  remnant 
of  Israel.  That,  indeed,  a  remnant  only  can  he 
spoken  of,  who  shall  be  gathered  (according  to 
Obad.  17  ;  Joel  i.  5,  cf.  Am.  v.  15),  even  the  false 
prophets  know;  but  in  view  of  the  destruction  of 
Samaria,  they  might  tickle  the  ears  of  the  men  of 
Judah  by  pretending  that  the  whole  (1^3)  of 
Judah,  unpurified,  was  this  remnant,  and  would 
undoubtedly  enter  alone  into  the  promise.  They 
might  plausibly  appeal  to  the  precedent  set  by 
Hosea,  who  (Hos.  ii.  2  [i.  11],  cf.  ch.  i.)  had  said 
that  after  the  punishment  of  Israel  and  the  bestow- 
ment  of  favor  on  Judah,  both  would  gather  about 
One  Head.  They  evidently  refer  to  the  l"Tn^  in 
that  passage  when  they  go  on  to  say  :  I  will  bring 
them  (Israel)  together  as  sheep  in  the  field,  as 
a  herd  in  the  midst  of  its  pasture-  The  appel- 
lative signification  of  m"2,  septum-ovile,  is  quite 
possible  according  to  the  erymology,  is  found  in  the 
oldest  versions,  and  is  sufficiently  supported  by  tho 
parallelism  of  "pasture." — So  Hitzig,  Umbreit, 
Caspari ;  Hengstenberg,  on  the  contrary :  the 
Moabite,  Keil :  the  Edomite  Bozrah.  —  The  article 
with  the  suffix  in  Tl^TH,  as  Josh.  vii.  21  ;  Ewald, 
§  290,  d.  And  not  merely  Judah  and  Israel  in  their 
present  condition,  but  also  all  the  scattered  and 
sold  will  return,  of  whom  Obadiah  (ver.  20)  before, 
and  Joel  (iv.  6  ff.)  had  made  mention:  They, 
the  fold  and  pasture  of  Israel,  shall  swarm 
(rraQTin  instead  of  rra^rfFI,  Olsh.,  §  244,  e.) 
with  men,  for  the  multitude  of  the  men  also  is  & 
necessary  element  of  the  promises  of  prosperity 
(Hos.  ii.  2  [i.  11]).  Q^n  is,  like  DVT,  a  cognate 
form  for  7V271,  DT^H  (Ps.  Iv.  3).  But  how  do 
they  suppose  that  this  can  take  place  when,  after 
the  destruction  of  Samaria,  the  northern  part  of 
the  holy  land  is  inclosed  by  the  Assyrians  round 
about  ?     This  question  is  answered  by 

Ver.  13.  There  will  go  up  before  them  —  a  tra- 
ditional Messianic  expression  (Ob.  ver.  21) — He 
that  breaks  through :  the  head,  the  leader  whom 
they  will  set  over  them,  according  to  Hos.  ii.  2. 
He  will  place  himself  at  their  head  in  the  holy 
city  whither  God  will  gather  Israel,  will  collect 
them  into  an  army  and  break  the  ring  of  the 
heathen.5  They  break  through,  pass  into  the 
gate  (cf.  on  ch.  i.  1 1 ),  and  go  out  through  it.  And 
their  king  passes   on  before   them,  for  no  other 

4  [Cf.  Gram,  and  Text.  note.  —  Tr.] 

5  [Dr.  Pusey  expresses  well  the  opposite  and  more  satis 
factory  view,  that  the  breaking  through  and  the  going  forth, 
is  out  of  captivity.  "  The  image  is  not  of  conquest,  but  of 
deliverance.  They  break  through,  not  to  enter  in,  but  to 
pass  through  tlw.  gale  aud  go  forth.  The  wall  of  the  city  is 
ordinarily  broken  through,  in  order  to  make  an  entrance,  or 
to  secure  to  a  conqueror  the  power  of  entering  in  at  any 
yime,  or  by  age  and  decay.  But  there  the  object  is  ex- 
pressed, to  go  forth.  Plainly  then  they  were  confined  be- 
fore, as  in  a  prison  ;  and  the  gate  of  the  prison  was  burst 
open,  to  set  them  free.  It  is  there  the  same  image  as  when 
God  says  by  Isaiah  :  1  will  say  to  the  North,  give  vp  :  and 
to  the  South,  hold  not  bark,  or,  Go  ye  forth  of  Babylon,  Say 
ye,  the  Lord  hath  redeemed  his  servant  Jacob,"  etc.  This 
author's  long  note  on  the  verse  before  us  affords  an  admira- 
ble specimen  of  the  manner  in  which  he  connects  a  treasure 
of  evangelical  sentiment  with  tile  brief  hints  of  ancient 
prophecy.  But  it  is  often  rather  put  on  than  drawn  out  ■ 
it  is  a  crystallization  of  the  gospel  around  a  Hebrew  (sen- 
tence rather  than  a  blossoming  forth  from  the  bud  of 
clearly  enfolded  truth."—  Tb.] 


?c> 


MICAH. 


than  the  king,  out  of  the  house  &f  David,  can  be 
that  ''Breaker"  (Am.  ix.  11),  and  Jehovah  at 
their  head,  as  in  the  marches  in  the  desert  (Num. 
x.  35  ;   Ex.  xiii.  21). 

The  foregoing  explanation  of  vers.  12-13,  which 
regards  thtse  as  the  quintessence  of  the  golden 
promises  with  which  the  false  prophets  steal  the 
favor  of  the  people,  rests  not  only  on  the  plan  of 
the  whole  discourse  (chaps,  ii.,  iii.)  but  also  espe- 
cially on  the  impossibility  of  establishing  otherwise 
a  clear  connection  between  vers.  11  and  12,  and  on 
the  numerous  references  of  the  following  chapter. 
The  objections  which  have  been  raised  against  it, 
particularly  that  from  the  term  "  remnant,"  have 
been  met  in  the  exegesis.  The  passage  is  similarly 
explained  by  J.  D.  Michaelis,  Hartmann,  Ewald, 
Hofmann  in  the  Schriflbeweis,  while  the  majority, 
however,  and  among  them  of  recent  authors,  Heng- 
stenberg,  Hitzig,  Caspari,  Keil  [Maurer,  Pusey], 
separate  the  last  two  verses  from  the  connection, 
and  explain  them  as  a  Messianic  promise  from 
Micah's  point  of  view. 

But  according  to  this  latter  understanding  of 
the  subject,  it  is  unintelligible  how,  immediately 
after  this,  the  antithesis  (ch.  iii.)  can  begin,  as  indi- 
cated by  the  manifestly  adversative  "TOSI  "  but  I 
say"  (cf.  Is.  xxiv.  16),  and  by  the  diametrically 
opposite  prophecy,  which  continues,  with  the  ex- 
press assurance  (ver.  8),  that  it  gives  the  proper 
sentiment  of  the  prophet,  to  the  end  of  the  chapter 
and  culminates  in  the  last  verse. 

Chapter  III. 

Here  also  the  discourse  applies  directly  (vers.  1- 
4)  to  the  nobility,  and  particularly  here  to  those 
in  high  official  station,  as  called  guardians  of  the 
administration  of  justice.     Hear,  now,  ye  heads 

of  Jacob,  and  ye  judges  (P^i^  =  Arab.  Kadi) 
of  the  house  of  Israel,  Is  it  not  for  you  (2 
Chron.  xiii.  5),  for  you  above  all,  to  know  the 
right.  To  know  =  to  regard,  give  heed  to  (Is. 
xiii.  25). 

Ver.  2.  Ye  that  hate  good,  and  love  evil, 
that  steal  away  their  skin  from  off  them,  from 
the  house  of  Israel  (ver.  1),  and  their  flesh  from 
off  their  bones.  They  may  well  be  pleased  with 
the  prophesying  concerning  the  "flock"  of  Israel 
(ii.  12),  for  meanwhile  they  have  the  privilege  of 
shearing  and  flaying  the  flock. 

Ver.  3.  Yea,  those  who  eat  (the  discourse 
turns  to  the  third  person,  for  in  vision  the  prophet 
sees  how  those  addressed  have  already  stopped 
their  ears,  and  turned  away  from  him,  and  he 
makes  his  complaint  before  God  and  the  congrega- 
tion) the  flesh  of  my  people,  etc. 

Ver.  4.  Then  —  at  the  time  of  the  revelation 
of  the  wrath  of  God  (cf.  Ps.  ii.  5  ;  Prov.  i.  18),  at 
the  very  time  for  which  their  lying  prophets  hold  out 
to  them  the  prospect  of  nothing  but  golden  hills, 
—  will  they  rather  cry  to  Jehovah,  and  he  will 
not  answer  them,  for  they  are  not  worthy  of  the 
gracious  promise  (Hos.  ii.  22  ff. ),  since  they  have 
let  their  day  of  grace  pass  by  ;  and  will  hide  his 
face  from  them  (impf  Hiphil  with  e  instead  of  i, 
as  Ps.  xxv.  9)  at  that  time  even  as  they  have 
made  their  deeds  evil.  Jehovah's  countenance 
is  the  fountain  of  life  (Ps.  civ.  29);  when  it  is 
turned  away  it  is  death  ;  He  will  not  break  through 
before  them,  but  will  let  them  perish  in  misery,  as 
their  deeds  deserve ;  cf.  the  last  words,  with  ii.  3,  7- 

Ver.  5  ff.  Transition  to  the  false  prophets,  par- 
allel  to   ii.  6  ff.     Thus   saith  Jehovah  against 


(?37,  as  Jon.  i.  2)  the  prophets  who  lead  my 
people  astray,  God's  people  are  Israel,  and  he  who 
hurts  them,  hurts  God  (Zech.  ii.  8).  The  proph- 
ets should  be  eyes  for  the  people  (Is.  xxix.  10}, 
and  without  prophets  the  people  are  blind ;  but 
whoever  leads  the  blind  astray  is  accursed  (Deut. 
xxvii.  18).  They  lead  astray  because  they  ara 
bribed  by  the  great  (ver.  1  ff.).  Who,  when  they 
have  anything  to  bite  in  their  teeth  (cf.  ii.  11, 
12),  i.  e.  who  when  they  receive  any  good  to  eat, 
cry,  Peace  — prophesy  as  desired  ;  and  whoever 
gives  them  nothing  for  their  mouth,  against 
him  they  sanctify  war  [Kleinert :  declare  a  sa- 
cred war].  By  the  antithesis  of  the  two  sentences, 
the  meaning,  "  to  bite,"  "  to  chew,"  is  demanded 
for  7fJ£^3:  the  construction  of  the  first  [Hebrew] 
sentence  is  parataxis  pro  syntaxi,  and  the  first  finite 
verb  as  following  what  precedes  has  been  changed 
into  a  participle:  they  sit  with  the  rich  at  their 
tables,  eat  their  bread,  and  sing  their  song.  The 
description  answers  completely  to  that  which  the 
Greek  tragic  poets,  from  a  like  moral  indignation, 
give  of  the  venal  soothsayers  of  their  time  (cf.  e. 
g.  Soph.,  Antig.,  1036  ;  Msch..,  Again.,  IKS).  To 
sanctify  a  war  is  the  solemn  formula  for  the  dec- 
laration of  a  war  which  should  be  undertaken  for 
the  honor  of  God  against  enemies  (Joel  iv.  9,  cf. 
Is.  xiii.  3)  ;  for  by  the  destruction  of  his  foes 
God  is  proved  a  Holy  One  (Is.  v.  16).  The  false 
prophets  abuse  this  formula,  as  they  do  all  the 
others   of  true  prophecy  (cf.  on  ii.  12  f.). 

Ver.  6.  Therefore,  because  you  darken  Gf  d's 
light  in  the  daytime,  there  shall  be  to  you  a 
night  without  vision,  yea,  a  darkness  shall  be 
for  you  without  divination.  The  punctuators 
read  the  3d  prat,  fern,  impers.  :  "  and  it  shall  ae 
dark  for  you."  But,  according  to  the  parallelism  the 

substantive  n3K?n  (choshkah),  with  dagesh  lene 
is  to  be  preferred.  The  word  chas6n,  vision,  which 
is  elsewhere  used  of  the  genuine  visions  of  true 
prophets  (Is.  i.  1),  is  here  denned  by  the  parallel 
kesom,  the  comprehensive  designation  of  all  the 
heathen  arts  of  augury  (Deut.  xviii.  10,  14;  Ezek. 
xxi.  26).  In  the  use  of  the  word  chas6n,  however, 
there  lies  the  idea  that  the  night  will  so  break  upon 
the  people  that  all  prophecy,  even  the  genuine, 
will  cease,  all  answer  from  Jehovah  (cf.  ver.  4 ; 
Lam.  ii.  9).  Indeed,  the  latter  half  of  the  verse 
says  the  same  :  And  the  sun  shall  go  down  over 
the  prophets,  —  all  of  them  —  and  the  day  be 
dark  over  them.  The  words  are  designed  to 
complete  the  picture  of  the  visionless  night  in  the 
first  member  of  the  verse  (cf.  Am.  viii.  9),  and 
thus  can  hardly  have  the  reference,  which  Hitzig 
supposes,  to  the  eclipse  of  the  sun  on  the  5th  of 
June  716  n.  c,  the  day  in  which  Romulus  died 
(Dion.  Halic.  ii.  56). 

Ver.  7.  And  the  seers  will  be  ashamed,  and 
the  diviners  blush  (cf.  1  Kings  xviii.  29). 
"  Their  lying  being  punished  in  its  results,  they 
become,  since  God  by  no  word  of  revelation  helps 
them  out  of  their  necessity,  entirely  disgraced." 
Hitzig.  And  cover  the  beard,  all  of  them,  they 
will  hide  the  face  up  to  the  nostrils,  a  sign  of  sor 
row  (Lev.  xiii.  45),  here  of  shame  (cf.  Ezek.  xxiv 
17),  as  elsewhere  the  covering  of  the  head  (Jer. 
xiv.  4),  Because  there  is  no  answer  from  God, 

rni^,  subst.  as  Prov.  xv.  1,  23  ;  some  MSS.  giv«, 
the  better  sounding  part,  with  seghol  in  ult. :  fo; 
God  answers  not. 

Ver.  8.  To  the  liars  Micah  sets  himself  and  hu 
prophesying  in  contrast.    But  I  am  filled  with 


CHAPTERS   II.    l-III.  12. 


2? 


power  (cf.  Jer.  i.  18).  This  first  accus.  (cf.  Gesen., 
§  138,  3,  b),  is  explained  epexegetically  by  whnt 
follows;  with  power,  i.  e.  with  the  spirit  of  Je- 
hovah,1 in  whom  alone  is  power  (Is.  xxxi.  3), 
while  those  speak  out  of  their  own  spirit  (Ezek. 
xiii.  3 ;  Jer.  v.  13);  and  with  judgment  (judi- 
cial sentence),  by  metonymy  for :  with  an  impar- 
tial (opposed  to  ver.  5)  utterance  of  God's  right- 
eous judgment  (Jer.  i.  16),  which  the  adversaries 
should  indeed  know,  but  did  not  wish  to  know  : 
and  with  courage,  which  is  not  to  be  bought  off 
by  a  dainty  meal,  like  the  slavish  soul  of  the  false 
prophets  (ver.  5) ;  to  declare  to  Jacob  his  trans- 
gression, not  the  lies  of  false  peace  (ver.  5 ;  ii. 
11),  and  to  Israel  his  sin. 

Ver.  9,  follows  with  a  summary  view  of  the 
final  consequences  of  this  sin  and  its  punishment. 
Hear  this,  now,  ye  heads  of  the  house  of 
Jacob,  and  judges  of  the  house  of  Israel  who 
abhor  judgment,  and  make  crooked  that  which 
is  straight,  through  the  desperate  arts  of  a  sophis- 
try which  perverts  right  because  it  has  the  power 
(vii.  3;  Is.  v.  20). 

Ver.  10.  Building  Zion  with  blood-guiltiness 
(Ps.  xxvi.  9,  cf.  Mic.  vi.  16,  with  1  Kings  xxi.),  and 
Jerusalem  with  iniquity.  They  care  not  that 
the  city  in  which  they  build  their  palaces  (Hab. 
iii.  6  ;  Jer.  xxii.  13)  with  the  gain  of  sin  and 
bloodshed,  is  God's  own  holy  city  (Is.  i.  21  J.'2 
When  the  prophet  remembers  Jerusalem,  his  an- 
gry and  complaining  word  passes  over  to  her. 

Ver.  1 1 .  Her  heads  judge  for  a  bribe,  there- 
tore  to  the  injury  of  the  innocent  poor  (Ps.  xv.  5  ; 
Ezek.  xxii.  12),  and  her  priests  teach  for  are- 
ward  ;  while  it  was  their  duty  to  give  (Lev.  x.  11  ; 
Deut.  xvii.  11;  xxxiii.  10)  information  concern- 
ing the  decisions  of  the  law  (cf.  e.  g.  Hag.  ii.  16 
ff.),  they  receive  a  fee  for  every  consultation,  so  that 
the  poor  have,  in  fact,  no  part  in  the  rights  estab- 
lished by  God  (Is.  v.  23),  nay,  can  attain  to  no 
knowledge  at  all  thereof.  And  their  prophets 
divine  for  money,  according  to  direction,  like  the 
heathen  prophets  (Num.  xxii.  6  f.),  and  appeal  to 
[lean  upon]  Jehovah,  saying:  Is  not  Jehovah 
among  us  P  or,  as  the  adversaries  of  Jeremiah ; 
here  is  Jehovah's  temple  (Jer.  vii.  4)  :  Therefore, 
no  evil  can  come  upon  us. 

Ver.  12.  Therefore,  so  culminates  in  the  clos- 
ing verse,  the  threatening  begun  in  ver.  8,  now  in 
the  sharpest  contrast  to  the  conclusion  of  the  pre- 
ceding chapter ;  therefore,  for  your  sakes,  because 
you  make  the  Lord's  temple  a  den  of  murderers 
(Jer.  vii.  1 1 ),  Zion  shall  be  ploughed  as  [Klein- 
ert :  into,  ace.  of  result,  Ges.,  §  139,  2]  a  field, 
and  Jerusalem  not  less  than  the  previously  de- 
stroyed Samaria,  become  heaps  —  the  stones  built 
up  with  blood  will  be  torn  asunder,  because  Je- 
hovah makes  inquisition  for  the  blood ;  and  the 

i  [Cf.  Grain,  and  Text.  note.  — The  "  power  "  is  rather 
the  ability  to  exert  a  holy  influence  given  from  God.  —  Tb.]. 

2  ["  Or,  by  blood  he  may  mean  that  they  indirectly  took 
away  life-  to  that  through  wrong  judgments,  extortion, 
usury,  fraud,  oppriai  jn,  reducing  wages,  or  detaining  them, 
they  took  away  whai  was  necessary  to  support  life.  Or  it 
may  be  that  these  men  thought  to  promote  the  temporal 
prosperity  of  Jerusalem,  by  doings  which  were  unjust,  op- 
pressive, crushing  to  their  inferiors.  So  Solomon,  in  his  de- 
generate days,  made  the  yoke  upon  his  people  and  his  ser- 
vice grievous,  so  ambitious  monarchs  by  large  standing 
armies,  or  filling  their  exchequers,  drain  the  life-blood  of 
th«ir  people.  The  physical  condition  and  stature  of  the 
poorer  population  in  much  of  France  was  lowered  perma- 
nently by  the  conscriptions  under  the  first  emperor.  In 
'.ur  wealthy  nation  the  term  poverty  describes  a  condition 


mountain  of  the  house,  j*V2  the  temple,  as  1 
Kings  vi.-viii.,  high  places  of  a  forest !  On  th« 
Aram,  plural  "p"^,  cf.  Gesen.,  §  87,  1,  a.  On  the 
threatening  of  Is.  xxxii.  13,  14;  on  the  incidental 
meaning  of  rHDS,  on  i.  5. 


DOCTRINAL   AND   ETHICAL. 

The  people  of  Israel  are  formed,  as  a  holy  seed, 
to  inherit  the  blessing.  To  this  end  they  have  a 
holy  land  (ii.  4),  a  holy  place,  and  the  Holy  God 
in  their  midst  (iii.  11),*  who  answers  them  by  the 
mouth  of  the  prophets  (iii.  7). 

But  the  straightforward  development  of  the 
mission  of  Israel  has  been  interrupted.  The  whole 
substance  of  the  popular  life  in  these  holy  arrange- 
ments has  been  thoroughly  poisoned  with  the  sin 
of  seeking  their  own,  and  proudly  trusting  in  their 
own  power,  instead  of  meditating  on  God's  law  (Ps 
i.  1),  and  trusting  alone  in  his  power  (Ps.  ii.  12). 
But  as  a  people  stands  toward  God  so  He  toward 
the  people ;  with  the  froward  He  will  show  him- 
self froward.  When  the  people  devise  iniquity  He 
devises  it  against  them ;  when  brother  prepares  de- 
struction for  brother,  destruction  is  prepared  for 
all  from  on  high.  He  has  given  to  Israel  the  por- 
tion of  goods  that  fell  to  him,  but  in  his  hands  it 
has  been  squandered,  and  falls  to  those  to  whom  it 
does  not  belong. 

The  people  is  a  body  made  up  of  members  duly 
organized.  But  no  community,  even  that  which  is 
best  and  most  divinely  organized,  has  any  guar- 
antee of  continuance  (to  say  nothing  of  the  eter- 
nal promise),  unless  its  individual  members,  with 
a  full  comprehension  of  their  calling,  stand  and 
labor  therein  (iii.  1-8).  And  radical  corruption 
exists  where  that  rank  which  ought  to  serve  as 
the  conduit  for  the  stream  of  life  from  the  heart 
of  God  to  the  whole  life  of  the  people  has  become 
putrid,  and  sends  forth,  instead  of  the  juices  of  life, 
deadly  fountains ;  where  between  the  natural  op- 
position of  the  arrogant  and  desponding  thoughts 
of  men,  for  which  the  Word  of  God,  under  all  cir- 
cumstances, has  a  somewhat  unwelcome  sound, 
and  between  the  cowardice  and  self-indulgence  of 
the  servants  of  God,  the  compromise  of  false 
prophecy  lias  been  agreed  upon.  We  recognize 
the  preaching  of  lies  by  its  one-sided  emphasis  on 
the  promises  of  God's  Word,  agreeably  to  the  nat- 
ural desire  of  men,  while  it  forgets  the  conditions 
of  those  promises ;  by  its  sealing  the  crowd  of 
hearers  that  may  present  itself  for  the  congrega- 
tion of  God,  and  assuring  them  all,  without  ex- 
ception, and  without  the  purification  resulting 
from  divine  judgment,  of  a  share  in  his  salvation. 
The  Gospel  has  come  for  sinners,  it  is  true,  but 
not  for  drunkards  and  debauchees ;  that  is,  sinners 

of  other  days.  We  have  had  to  coin  a  new  name  to  desig- 
nate the  misery,  offspring  of  our  material  prosperity.  From 
our  wealthy  towns  (as  from  those  of  Flanders,)  ascends  to 
heaven  against  us,  "the  cry  of  (  pauperism,'  i.  e.,  the  cry 
of  distress,  arrived  at  a  condition  of  system  and  of  power, 
and,  by  an  unexpected  curse,  issuing  from  the  very  develop- 
ment of  wealth.  The  political  economy  of  unbelief  has 
been  crushed  by  facts  on  all  the  theatres  of  human  activity 
and  industry  "  (Lacordaire).  Truly  we  build  up  Zion  with 
blood,  when  we  cheapen  luxuries  and  comforts  at  the  pric* 
of  souls,  use  Christian  toil  like  brute  strength,  tempt  men 
to  dishonesty  and  women  to  other  sin,  to  eke  out  the  scanty 
wages  which  alone  our  selfish  thirst  for  cheapness  allows, 
heedless  of  everything  save  of  our  individual  gratification, 
or  of  the  commercial  prosperity  which  we  ftave  made  oui 
God."     F  usey,  in  loc.  —  Te.] 


MICAH. 


as  the  object  of  the  Gospel  are  those  who  heartily 
confess,  and  desire  to  forsake,  their  sins.     By  such 

J  reaching  of  lies  the  judgment  is  simply  hastened, 
t  brings  out  the  contradiction  of  God's  Word  with 
double  energy,  and  prepares  for  corruption  a  rush- 
ing progress  among  the  other  classes. 

The  result  of  this  course  is  that  not  merely  the 
land  becomes  foreign,  but  prophecy  disappears  al- 
together, the  presence  of  God  becomes  a  dead 
shadow  and  his  holy  abode  a  stone-heap. 

Hengstenberg  :  The  particular  vices  which 
the  prophet  names  are  to  be  regarded  at  the  same 
time,  and  principally,  as  indices  of  the  whole  dis- 
eased condition  of  the  people.  The  severity  of  his 
epeech,  says  the  prophet  to  the  false  prophets,  was 
rather  true  mildness,  since  it  alone  could  avert 
the  approaching  judgment.  Not  from  want  of 
patience,  not  from  unmercifulness  does  his  God 
punish,  but  the  fault  lay  with  the  sinners  who  vio- 
lently drew  his  judgments  upon  themselves.  The 
false  prophets  are  to  be  looked  upon  as  the  accom- 
plices of  the  corrupt  nobility,  as  the  bulwark,  that 
is,  which  they  oppose  to  the  true  prophecy  and  to 
its  influence  on  the  people,  and  their  own  con- 
science ;  as  the  material  power  always  looks  about 
for  such  spiritual  allies. 


HOMILETICAL   AND   PRACTICAL. 

On  chap.  ii.  Several  signs  that  the  state  of  a 
people  is  hastening  toward  judgment  and  needs 
amendment. 

I.  The  reign  of  selfishness. 

1.  Each  one  strives  and  plans  for  himself  alone. 
Ver.  1  a,  b,  c. 

2.  Each  one  trusts  in  his  own  strength.  Ver. 
l,d. 

3.  Begard  for  the  restraints  of  law  and  moral- 
ity is  done  away  (ver.  2).  Consequent  judgment 
threatened.     Vers.  3,  4,  5. 

II.  Unbelief  in  the  judgment  and  the  conse- 
quent impenitence. 

1 .  The  sting  is  taken  from  the  preaching  of  the 
judgment,  while  they  rind  fault  with  the  form  in- 
itead  of  attending  to  the  matter  of  the  message. 
Ver.  6. 

2.  They  lull  the  conscience  with  half  truths. 
Ver.  7. 

3.  They  suppress  the  consciousness  of  manifest 
sins  and  abuses  (vers.  8,  9).  Consequent  judgment 
threatened.     Ver.  10. 

III.  The  corruption  of  the  prophetic  office. 

1.  There  are  those  who  sing  the  slumbering 
consciences  completely  into  a  dream.     Ver.  11. 

2.  These  people  mislead  even  honest  consciences 
by  clothing  their  false  doctrine  in  the  style  of  God's 
Word  (Matt.  vii.  15).    Vers.  12,  13. 

Ver.  1  f.  No  man  can  serve  two  masters.  He 
that  seeks  his  own  is  the  slave  of  self-seeking,  and 
cannot  escape  from  it  day  or  night.  Where  your 
treasure  is  there  is  your  heart  also.  Coveting  is 
the  original  sin,  and  to  fulfill  the  last  command- 
ment is  a  duty  as  fundamental  as  to  fulfill  the  first. 
—  Ver.  3  f.  As  the  wicked  fastens  his  thought  on 
wickedness  so  will  God  fasten  him  to  the  conse- 
quences of  the  wickedness.  Not  to  be  able  to  free 
one's  self  from  what  is  once  begun,  that  is  the 
curse  of  evil.  —  Ver.  4  f.  He  who  acts  as  if  he  had 
nothing,  and  is  not  satisfied  with  gathering  and 
•craping  together,  from  him  shall  be  taken  even 
that  which  he  hath.  —  Ver.  6.  Many  a  one  doubt- 
less drivels  because  he  loves  to  drivel ;  such  should 
take  hee*l  lest  by  th°ir  ungentle  words  they  give 


excuse  to  the  adversaries.  He  is  rightly  zealot* 
who  cherishes  a  burning  desire  that  the  reproach 
may  cease.  —  Ver.  7.  The  Lord  is  long-suffering ; 
but  so  much  the  more  shameful  is  it  to  abuse  his 
patience.  —  Ver.  8.  If  God  would  enter  into  judg- 
ment with  us,  He  needs  not  to  go  back  to  long 
past  sins ;  yesterday,  the  hour  just  past,  convicts 
thee  of  thy  sin.  —  Ver.  9.  The  corruption  which 
thou  workest  in  thy  children  is  an  everlasting  cor- 
ruption.—  Ver.  10.  When  man  makes  this  lowei 
world  his  rest,  God  will  trouble  him  out  of  it. — 
Ver.  1 1 .  The  "  inner  mission  in  a  social  way  "  has 
man)'  dark  sides,  and  is  seldom  accomplished  with- 
out a  certain  sacrifice  of  the  truth,  or  neglect  of  it 
and  casting  pearls  before  swine.  Avoid  even  the 
appearance  of  evil !  — Ver.  1 2.  He  who  would  once 
give  out  a  perverse  sentiment  as  God's  Word,  wilt 
have  little  difficulty  in  finding  Biblical  expres- 
sions ;  and  every  one  to  whom  theology  is  merely 
a  thing  of  the  memory  stands  in  this  danger.  The 
test  of  all  preaching  is,  whether  it  increases  thy 
earnestness  for  improvement,  let  it  give  thee  pain 
or  not.  If  it  lulls  thee  to  sleep,  it  is  false  even 
though  made  up  of  Scripture  phrases. 

Ch.  B.  Michaelis  :  On  ver.  1.  When  one  takes 
his  stand  on  the  fact  that  he  has  the  power,  there 
is  abuse  of  the  power. 

Luther  :  Ver.  2.  The  Papists  may  boast  of  the 
donation  and  beneficences  of  the  Emperor  Con- 
stan tine,  and  others  —  charitable  foundations,  ca- 
thedrals, cloisters,  rents,  and  tolls  —  but  when  we 
look  at  the  truth,  we  must  think  of  all  such  dona- 
tion, as  the  prophet  speaks  of  it,  that  they  have 
coveted  such  goods,  and  have  then  snatched  them 
for  themselves.  Not  with  open  violence,  but  by 
plainly  deceiving  men  with  a  false  pretense,  as  if 
thev  could  by  such  donation  gain  access  to  eternal 
life! 

Schlier  :  On  ver.  5.  While  they  think  they 
have  become  rich  through  violence,  they  have 
rather  thereby  lost  their  whole  land. 

Luther  :  Ver.  7.  As  to  the  grand  boasts  of  the 
Papists,  that  God  has  given  great  promises  to  his 
church,  I  do  not  deny  that  the  promises  may  be 
near  at  hand.  But  I  do  deny  that  they  (the  Pa- 
pists) are  the  true  Christian  Church. — Ver.  9.  The 
Greeks  said  well,  one's  own  hearth  is  better  than 
gold.  For  that  is  the  best  house  in  which  thou 
wouldst  fain  be  and  reside.  To  widows  and  or- 
phans, accordingly,  their  own  houses,  however 
small  and  humble,  are  true  houses  of  delight.  For 
there  they  are  at  home.  This  affection  the  prophet 
desired  to  magnify,  that  he  might  the  more  strik- 
ingly portray  the  tyranny  of  the  covetous  people. 

Burck  :  On  ver.  7.  Injustice  against  the  wive* 
is  soon  followed  by  injustice  against  the  children 
And  this  is  a  reason  why  dissension  between  the 
married  couple  is  to  be  abominated,  because  it 
must  occasion  inexpressible  harm  to  the  education 
of  the  children. 

Starke:  Ver.  1.  The  proverb,  "Thoughts  are 
duty  free,"  holds  good  in  human  courts,  it  is  true, 
but  not  before  God's  judgment.  Covetousness  is 
a  hard  thing,  and  leaves  a  man  no  rest  day  or 
night.  —  Ver.  2.  We  should  earnestly  resist  the 
first  attacks  of  the  old  Adam,  that  he  may  not  ac- 
quire power.  —  Ver.  3.  That  there  is  a  law  of  ret- 
ribution, is  attested  not  only  by  Holy  Scripture, 
again  and  again,  but  also  by  sound  human  reason 
—  Ver.  4.  Those  who  boldly  deride  divine  admon 
itions,  and  make  of  them  a  mock,  shall  in  turn  be 
come  a  mock  to  their  enemies.  —  Ver.  7.  Thf 
nearer  their  punishment  the  more  secure,  gene- 
allv,  the  ungodly  become.  —  Ver.  8.  Where  mani 


CHAPTERS   II.  l-III.  12. 


0.r, 


Ibst  hostility,  where  robbing  and  stealing  prevail, 
and  go  unpunished,  there  the  ungodly  are  near  to 
judgment.  It  does  not  follow  that  all  who  arc 
called  God's  people  are  on  this  account  in  favor 
with  Him.  —  Ver.  9.  Whether  to  remain  single  or 
to  marry,  is  optional ;  by  no  means  is  it  optional 
to  break  up  marriage,  and  drive  away  one's 
spouse.  As  all  God's  works  are  glorious  and 
good,  so  also  is  matrimony,  which  God  has  in 
many  ways  adorned  and  blessed.  —  Ver.  10.  He 
that  will  not  hear  must  feel.  —Ver.  11.  Upright 
teachers  must  preach  nothing  but  what  God  com- 
mands them. 

Pfaff  :  Take  heed,  0  soul,  to  thy  thoughts ! 
If  thou  wakest  in  the  night,  on  thy  bed,  let  the 
place  serve  to  engage  thee  in  holy  thoughts.  — 
ver.  4.  What  avails  to  lament,  when  God's  judg- 
ments are  actually  receiving  accomplishment!  Re- 
pent in  time !  —  Ver.  5.  Woe  to  those  who  have 
no  part  in  the  congregation  of  God's  people !  They 
have  also  no  part  in  God  and  in  the  heavenly  in- 
heritance. —  Ver.  7.  It  is  an  idle  fancy,  that  God 
cannot  punish  the  sinner  because  He  is  merciful; 
would  they  become  subjects  of  his  mercy,  why 
then  let  them  be  converted.  —  Ver.  9.  Ye  judges, 
do  the  widows  and  orphans  no  hurt !  They  should 
be  written  on  your  heart.  —  Ver.  11.  A  preacher 
should  with  full  freedom,  but  with  a  mind  and 
spirit  like  that  of  God,  reprove  vice. 

Rieger  :  Here  also,  as  in  chap.  i.  the  presenta- 
tion of  the  sin  and  announcement  of  the  penalty 
are  connected  together,  but  with  the  difference  that 
there  corruption  of  God's  service  is  rebuked,  here, 
rather,  violence  and  injustice  in  the  civil  relations 
of  the  people.  One  draws  the  other  after  it.  — 
Ver.  1  f.  What  a  temptation  it  is,  to  have  the 
power  to  do  what  evil  spite  suggests !  What 
would  many  a  one  do  if  the  power  of  the  hand 
were  as  great  as  the  boldness  of  the  heart !  As  it 
is,  however,  God  judges  according  to  the  counsel 
of  the  heart,  and  brings  to  light  what  a  man  has 
been  occupied  with  even  on  his  bed.  —  Ver.  7. 
That  is  the  old  and  still  practiced  way  of  avoiding 
God's  threatenings,  namely,  that  men  so  readily 
form  conceptions  of  God,  and  imagine  that  it  is 
not  to  be  supposed  that  God  can  be  angry.  Let 
one  learn  first  of  all  to  understand  God  from  His 
own  sayings.  He  who  hates  the  light  may  for  a 
while  resort  to  imaginary  comfort,  but  it  cannot 
help  him.  — Ver.  8.  Public  outrages  resulting  from 
corruption  in  the  civil  order,  draw  after  them 
many  private  outrages  in  unhappy  marriages,  im- 
proper divorces,  by  which  the  children  especially 
are  permanently  corrupted,  and  the  ground  is  laid 
for  all  corruption  in  all  classes.  Give  us  peace  on 
every  account  and  in  every  way. 

Quandt  :  Ver.  1  ff.  Where  such  is  the  state  of 
things  in  a  country,  there  the  glory  of  the  people 
has  departed,  and  there  breathes  a  savor  of  death 
unto  death,  which  attracts  the  eagles. — Ver.  3. 
The  evil  which  the  Lord  devises  is  so  named  only 
because  to  the  evil  it  appears  evil,  while  in  truth 
it  is  holy  and  good.  —  Ver.  5.  Since  the  ungodly 
men  of  power  have  inwardly  separated  themselves 
from  the  congregation  of  the  Lord,  neither  can 
they  outwardly  share  in  its  advantages  (Ps.  xxxvii. 
9).  —  Ver.  6.  At  the  present  day  also  the  office  of 
the  preacher  of  righteousness  is  made  specially  dif- 
ficult by  the  hypocrites  who  give  forth  their  own 
carnality,  and  cry,  Peace,  peace,  when  there  is  no 
peace.  —  Ver.  8.  0,  that  all  who  do  violence  to 
poverty  would  consider  that,  while  they  abuse  the 
poor  brethren,  they  set  themselves  against  the 
great  God  in  heaven.  —  Ver.  9.  True  religion  u. 


to  visit  the  widows  and  the  fatherless  in  theif 
affliction ;  the  devil's  worship,  to  rob  widows  and 
orphans. 

On  chap.  iii.  To  whom  much  is  given  in  the 
kingdom  of  God,  of  him  God's  judgment  will  re- 
quire much. 

I.  The  more  is  given  him  the  greater  is  hia 
guilt. 

1.  He  cannot  excuse  himself  from  want  of 
knowledge.  —  Ver.  1. 

2.  Rather  is  his  sin  a  contradiction  to  the  known 
commandment.     Vers.  2,  9. 

3.  And  as  such,  aggravated  by  the  design  to 
deafen  the  conscience,  it  comes  to  view  practically 
in  a  very  abominable  light,  and  that 

(a.)  In  externis  as  want  of  natural  affection 
and  as  bare  egotism.     Ver.  3  c,  10,  11. 

(b.)  In  internis  as  desecration  of  what  is  holy. 
Ver.  5. 

II.  The  greater  the  guilt  the  greater  also  the 
punishment. 

1.  The  abused  word  and  office  loses  power  with 
respect,  and  is  as  if  it  were  not.     Vers.  4  b,  6. 

2.  It  loses  also  its  power  with  God;  He  no 
longer  hears,  and  remains  dumb.     Vers.  4  a,  7. 

3.  And  all  which  God  does  further  is  to  an 
nounce  and  bring  on  trouble.     Vers.  8-12. 

Ver.  1  f.  When  once  reverence  for  God's  com 
mand  is  destroyed,  with  the  men  in  power,  sin 
goes  irresistibly  toward  its  final  end,  like  a  flame 
which  rests  not  till  all  is  consumed.  But  against 
even  the  fury  of  the  elements  God  has  set  his  bar- 
rier (Job  xxxviii.  11).  How  a  right  magistracy 
should  be  constituted  we  learn  from  Is.  xxxii.  2.  — 
The  Word  of  God  is  not  partial,  but  the  Most  High 
is  above  the  heights.  Neither  should  his  servants 
be  partial.  God  values  the  magistracy  not  accord- 
ing to  its  legitimacy,  but  according-  to  its  works. 
But  it  may  well  be  that  the  horrid  works  of  a 
usurped  power  should  first  and  most  speedily  come 
to  an  issue  (vi.  16).  To  hold  men  like  beasts  for 
fattening  and  slaughter,  is  an  abomination  in  the 
eyes  of  God.  What  held  good  in  the  O.  T.  within 
the  nation  of  Israel,  holds  good  of  mankind  in  the 
N.  T.,  and  with  a  N.  T.  application  the  word  of 
the  prophet  is  true  of  slavery.  Yet  not  even  the 
prophet  preaches  revolution,  but  delivers  his  testi- 
mony, and  sets  home  God's  judgment.  —  Ver.  5. 
A  servant  of  God,  in  his  judgment  on  men,  and 
his  conduct  towards  them,  should  be  influenced  by 
no  possible  tokens  of  love  toward  himself  person- 
ally. —  Ver.  6.  In  hours  of  drought  we  ought  to 
prove  ourselves,  whether  we  are  not  ourselves  to 
blame  through  deficient  joyfulness  and  devotion  in 
the  service  of  God.  —  Ver.  8.  The  human  virtues 
also  grow  only  out  of  the  fullness  of  the  Spirit  of 
God,  which  a  servant  of  God  in  his  office  needs.  — 
Ver.  9.  To  make  the  straight  crooked  and  to  brand 
right  as  wrong  —  who  does  not  shudder  at  the  sin  7 
And  yet  this  is  the  bosom  sin  of  these  our  highly 
cultivated  times  ;  scarcely  one  has  not  a  part  in  it  ■ 
it  is  the  necessary  result  of  all  partisanship  (Eccles. 
vJi.  29). —  Ver.  10.  Whoever  builds  with  gold 
from  extortion  and  usury  builds  with  blood  (I 
John  iv.  15). —Ver.  11.  What  profits  all  the 
knocking  at  the  outward  form  of  the  church,  when 
the  fact  proves  that  God  by  his  Spirit  is  not  there 
but  has  left  it  ?  In  such  a  case  the  breaking  up 
of  the  form  also  is  only  a  question  of  time.  The 
church  is  only  a  result  of  labor  spent  on  the  king- 
dom of  God ;  labor  spent  on  the  church  is  in  itself 
of  no  profit,  as  a  schoolmaster  is  not  the  carpentei 
who  builds  the  school-house,  no?  the  public  office! 
who  brings  up  the  children,  but  ae  who  forms  theii 


2t> 


MICAH. 


souls.  —  Ver.  12.  Better  for  a  land  to  be  quite  un- 
cultivated than  cultivated  in  the  service  of  sin. 

Lcther  :  On  ver.  1.  As  the  parson  of  the  mag- 
istracy, because  they  are  in  office,  is  public  aud 
common,  so  their  sins  r.nd  transgressions  also  are 
public,  and  much  more  offensive  than  those  of  or- 
dinary citizens,  not  only  on  account  of  the  scandal, 
from  the  fact  that  the  common  herd  are  any  how 
inclined  to  imitate  the  sins  of  the  great  lords,  but 
also  because  the  magistracy  thus  become  more 
slack  to  blame  and  punish  in  the  lower  orders 
those  iniquities  which  they  find  and  feel  in  them- 
selves. 

Ch.  B.  Michaelis  :  Ver.  2.  When  the  prefect 
advised  Tiberius  to  lay  heavy  burdens  on  the  prov- 
inces, he  wrote,  A  good  shepherd  shears  the  sheep, 
but  does  not  flay  them. 

Tarnov  :  Ver.  3.  David  would  not  drink  the 
water  which  his  attendants  had  procured  for  him 
at  the  hazard  of  their  lives  (2  Sam.  xxiii.  16); 
ought  there  to  be  then,  among  Christian  men.  any 
so  bad  that  by  them  the  blood  of  their  dependents 
is  drunk,  and  in  a  moment  what  those  have  con- 
tributed drop  by  drop  1 

Ch.  B.  Michaelis  :  Ver.  4.  By  this  the  prom- 
ise is  not  broken  that  God  will  hear  all  that  call 
upon  Him.  Here  such  are  meant  as  wickedly  call 
upon  Him  (James  iv.  3),  not  in  truth  (Ps.  cxlv. 
18)  but  hypocritically,  and  merely  in  the  anguish 
of  punishment  (Prov.  i.  28),  without  repentance 
and  faith  (Is.  i.  15);  as  Esau  wept  (Gen.  xxvii. 
34),  and  as  the  lost  lament  (Wisd.  v.  3). 

Tarnov  :  On  ver.  8.  He  speaks  of  the  gift 
which  God  has  given  him,  not  to  boast  of  it,  but 
compelled,  as  Paul  (2  Cor.  x.  11  ff.). 

Luther  :  On  ver.  10.  He  condemns  not  priests 
and  prophets  because  they  take  reward  and  money, 
for  the  pious'  and  God-fearing  preachers  of  the 
Word  are  worthy  of  their  hire,  but  because  they 
abuse  their  office  to  their  own  gratification,  and 
for  the  sake  of  gain,  and  see  through  the  finger 
when  the  people  sin,  whom  they  should  justly  have 
punished. 

Hengstenberg  :  On  ver.  13.  Righteousness 
Duilds  up  because  it  brings  God's  protection  and 
blessing;  unrighteousness  tears  down  because  it 
brings  God's  curse. 

Starke:  On  ver.  1.  Those  are  dangerous 
preachers  who  reprove  only  the  crowd,  that  they 
may  flatter  the  lords.  Magistrates  should  of  ne- 
cessity know  justice,  because  only  thus  can  they 
speak  what  is  just.  —  Ver.  2.  Love  of  evil  is  al- 
ways connected  with  hatred  toward  the  good,  al- 
though men  commonly,  in  practicing  the  evil,  keep 
up  a  semblance  of  love  for  the  good.  —  Ver.  5.  It 
is  indeed  a  great  hardship  to  live  under  a  tyran- 
nical government,  but  still  more  dangerous  is  it  to 
be  supplied  with  false  and  ungodly  teachers,  for 
they  preach  the  people  not  only  out  of  the  land 
but  into  hell.  That  is  a  certain  sign  of  an  anti- 
christian  disposition,  which  has  always  manifested 
itself  as  soon  as  the  truth  has  arisen  here  or  there 
in  the  world :  the  devil  has  at  once  roused  up  re- 
vilers,  who  attacked  the  witnesses  for  the  truth, 
and  accused  them  of  horrible  crimes.  So  it  is  still, 
and  so  it  will  remain  to  the  last  day.  —  Ver.  6.  He 
who  loves  the  light  of  divine  truth  walks  also  in 
the  light  of  blessedness  (Job  xxii.  28) ;  but  he 
who  chooses  darkness  rather  than  light  walks  also 
tn  the  darkness  of  error  and  falsehood,  and  does 
the  deeds  of  darkness.  —  Ver.  7.  When  the  day  of 
divine  v(  ngeance  comes,  the  teachers  of  error  will 
not  be  overlooked.  —  Ver.  8.  Here  we  perceive 
the  distinction  between  a  false  and  a  true  prophet, 


between  a  converted  and  an  unconverted  teachar, 
and  the  different  ground,  nature,  and  object  of 
their  office.  There  is  with  the  true  man,  spirit, 
power,  light,  self-denial,  wise  temperance,  pure, 
uncorrupted  delivery  of  God's  plan  of  salvation  ; 
and  with  the  false,  envy,  imagination,  selflova 
which  putt's  up,  personal  gain,  respect  of  persons, 
deception  of  the  fancy,  etc.,  etc.  —  Ver.  10.  By 
tyranny  and  injustice  neither  the  church  of  God  is 
built  nor  the  kingdom  of  a  prince  established. 

Pfaff  :  Ver.  1.  We  have  here  the  condition  of 
the  magistrncy.  God  has  established  this  to  dis- 
pense right  and  justice,  to  further  the  public  good, 
to  be  an  example  of  virtue  to  the  people,  and 
surely  it  should  not  take  this  away  from  the  peo- 
ple by  injustice  and  tyranny.  —  Ver.  4.  Repent- 
ance which  comes  to  us  from  an  experience  of  tha 
punishment  deceives  not  before  God. — Ver.  5. 
Behold  the  criterion  of  a  false  and  ungodly  teacher. 
He  is  one  who  for  his  own  enjoyment  comforts  the 
ungodly  in  their  sins,  who  looks  only  for  a  good 
revenue  and  reward,  who  preaches  to  please  men, 
who  calumniates  the  real  servants  of  God  that 
speak  the  truth,  who  rebukes  only  when  his  gains 
are  disturbed.  —  Ver.  12.  The  more  secure  men 
are,  the  heavier  are  the  judgments  of  God  which 
come  upon  them. 

Rieger:  Ver.  1.  God  has  given  to  every  class 
in  the  world  both  its  external  advantages  and  its 
tendency  and  adaptation  to  usefulness.  Thus  even 
the  great  ones  in  the  world  should  find  in  their 
more  complete  culture,  understanding  and  discern- 
ment, an  impulse  to  become  acquainted  with  the 
rights  which  God  has  established.  If  then  in  the 
world  they  hate  good,  it  is  not  only  for  themselves 
a  sorry  proof  that  they  are  children  of  the  devil, 
but  also  opens  the  way  for  the  eternal  destruction 
of  others,  because  much  good  is  nipped  in  its  blos- 
som by  the  hate,  or  at  least  suspicion,  which  tha 
great  direct  against  it.  The  more  enjoyment  and 
advantage  one  can  procure  from  his  unrighteous- 
ness, the  less  readily  does  one  give  it  up.  —  Ver. 
4.  As  little  as  the  violent  are  generally  disposed  to 
cry  to  the  Lord,  there  still  come  occasions  even  to 
them,  as  war,  etc.,  when  their  cries  are  awakened. 
As  the  promise  that  his  prayer  shall  be  heard  is 
the  most  consoling  to  wretched  man,  so  is  the 
threat  of  having  to  hear  the  judge  the  most  dread- 
ful. Let  him  who  thus  turns  away  the  sufferer, 
who  should  have  had  the  benefit  of  his  office,  hides 
his  face  from  him,  refuses  him  an  interview, — 
let  such  an  one  be  careful  what  he  does.  —  Ver. 
5  f.  The  times  when,  in  the  earthly  rule  things  go 
sadly  and  in  disorder,  commonly  bring  also  great 
danger  of  temptation  upon  the  church.  —  Ver.  2 
f.  Misbelief  often  does  as  much  mischief  in  the 
land  as  unbelief.  Amid  increasing  corruption  of 
life,  to  trust  to  purity  of  doctrine  alone,  and  think 
one's  self  on  this  account  far  from  the  evil  day, 
is  misbelief.  True,  the  kingdom  of  God  cannot 
come  to  a  stand,  but  meanwhile  it  may  be  taken 
from  us  and  given  to  others. 

Quandt  :  Ver.  1.  Those  are  the  right  court 
preachers  who  are  not  restrained  by  the  star  on 
the  breast  from  inqiiiring  whether  the  heavenly 
morning  star  shines  also  in  the  breast  ( Urlsperger). 
—  Ver.  3.  There  are  people  who  spend  money 
enough  on  a  single  meal  to  support  a  teacher  or  a 
missionary  for  a  considerable  time. — Ver.  6.  Only 
a  sudden  thought  of  the  dark  eternity  can  now  fill 
with  anguish  the  soul  which  rejoices  in  sin.  —  Ver 
7.  When  once  the  world  perceive  that  they  are  de- 
ceived, they  turn  with  scorn  from  their  own  proph- 
ets.—  Ver.  8.    Inward  certainty,  and  having  the 


CHAPTERS    IV.  AND  V. 


27 


>oul  established  in  God,  is  the  best  call  for  a 
preacher  —  Ver.  12  The  times  are  become  still 
worse  before  the  judgment  came  (Is.  xxvi.  18). 

Bremer  :  Sermon  on  vers.  1-4  Warning  to  the 
judges.  (1.)  Their  responsibility  as  possessors  of 
knowledge.  (2.)  Their  sin  :  violation  of  duty,  and 
self-seeking.  (3.)  Their  punishment. —  Synodal 
sermon  on  vers.  5-8.  Warning  to  the  heralds  of 
God's  Word.  (1.)  Their  ideal  character  (ver.  8). 
(2.)  Their  danger  of  darkening  God's  Word 
through  self-seeking,  in  that  either  they  for  per- 
sonal advantage  preach  what  the  ears  of  people 
lust  after,  or  brand  their  personal  enemies  as  God's 
enemies.  (3.)  The  aggravation  of  their  sin  ;  dese- 
cration of  the  Word^  confusion  of  God's  congre- 
gation. (4.)  Their  punishment;  they  lose  the 
capacity  to  discern  God's  Word,  and  speak  to  the 
disgust  of  others  and  of  themselves.  Sermon  on 
vers.  11,  12.  False  confidence  in  God.  (1.)  Its 
wound,  an  outward  temple  —  sacraments.  (2.)  Its 
danger,  disregard  of  the  distant  future,  indiffer- 
ence, indulgence  given  to  the  natural  man.  (3.) 
Its  end.  Fate  of  the  Jewish  state ;  the  holy  city 
becomes  as  the  world,  and  shares  the  fate  of  the 
world.  So  likewise  we.  If  we  forsake  God  He 
will  forsake  us. 

[Pcbey  :  Chap.  ii.  1.  Upon  their  beds,  which 
ought  to  be  the  place  of  holy  thought,  and  of  com- 
muning with  their  own   hearts  and  with   God. 


Stillness  must  be  filled  with  thought,  good  or  bad' 
if  not  with  good,  then  with  bad.  The  chamber, 
if  not  the  sanctuary  of  holy  thoughts,  is  filled  with 
unholy  purposes  and  imaginations.  —  Ver.  6. 
Shall  not  depart.  It  hath  not  now  first  to  come. 
It  is  not  some  new  thing  to  be  avoided,  turned 
aside.  The  sinner  has  but  to  remain  as  he  is  ;  the 
shame  encompasseth  him  already,  and  only  dtpart- 
eth  not.  The  wrath  of  God  is  already  upon  him, 
and  abideth  on  him.  —  Ver.  13.  So  then,  Christians, 
following  Him,  the  captain  of  their  salvation, 
strengthened  by  his  grace,  must  burst  the  bars  of 
the  flesh  and  of  the  world,  the  bonds  and  chains  of 
evil  passions  and  habits,  force  themselves  through 
the  narrow  way  and  narrow  gate,  do  violence  to 
themselves,  endure  hardness,  as  good  soldiers  of  Jesus 
Christ.  The  title  of  our  Lord,  the  breaker-through, 
and  the  saying,  they  break  through,  together  express 
the  same  as  the  New  Testament  doth,  in  regard  to 
our  being  partakers  of  the  sufferings  of  Christ.  — 
Chap.  iii.  6.  The  prayer  is  never  too  late,  until 
judgment  comes  ;  the  day  of  grace  is  over  when 
the  time  of  judgment  has  arrived.  They  shall  cry 
unto  the  Lord,  and  shall  not  be  heard,  because  they 
too  did  not  hear  those  who  asked  them,  and  the 
Lord  shall  turn  his  face  from  them,  because  they 
too  turned  their  face  from  those  who  prayed  to 
them.  O,  what  will  that  turning  away  of  the  fer« 
be,  on  which  hangs  eternity !  —  Tr.] 


THIRD  DISCOURSE. 
Chapters  IV.  and  V. 


Chap.  IV.  1  And  it  shall  be  in  the  last  days, 

That  the  mountain  of  the  house  of  Jehovah 
Shall  be  established  on  the  top  of  the  mountains ; 
And  it  shall  be  exalted  above  the  hills . 
And  peoples  shall  flow  unto  it. 

2  And  many  nations  shall  go, 
And  shall  say  :  Come  ye, 

And  let  us  go  up  to  the  mountain  of  Jehovah, 

And  to  the  house  of  the  God  of  Jacob ; 

That  he  may  teach  us  of  his  ways, 

And  we  walk  in  his  paths. 

For  out  of  Zion  shall  go  forth  law. 

And  the  word  of  Jehovah  out  of  Jerusalem, 

3  And  he  shall  judge  between  many  peoples, 

And  decide  for  strong  nations,  to  a  great  distance ; 
And  they  shall  beat  their  swords  into  ploughshares, 
And  their  spears  into  pruning-knives. 
They  shall  not  lift  up  sword,  nation  against  nation, 
Nor  shall  they  learn  war  any  more. 

4  And  they  will  sit,  each  one  under  his  vine, 
And  under  his  fig  tree, 

And  none  shall  terrify  ; 

For  the  mouth  of  Jehovah  of  hosts  hath  spoken, 

5  For  all  the  peoples  walk, 
Each  in  the  name  of  his  God ; 

And  we  will  walk  in  the  name  of  Jehovah, 
Our  God  for  ever  and  ever. 


iS  '  MICAH. 

6  In  that  day,  whispers  Jehovah, 
I  will  gather  her  that  is  lame, 

And  her  that  is  dispersed  will  I  collect  together, 
And  whom  I  have  afflicted ; 

7  And  will  set  the  lame  one  for  a  remnant, 
And  the  far  removed  for  a  strong  nation  ; 

And  Jehovah  shall  reign  over  them  in  Mount  Zion, 
Henceforth  and  forever. 

8  And  thou,  tower  of  the  flock, 

Ophel,  daughter  of  Zion,  to  thee  shall  approach, 

And  come,  the  former  dominion, 

A  kingdom  to  the  daughter  of  Jerusalem.2 

9  Now  why  dost  thou  cry  out  aloud  ? 
Is  there  no  king  in  thee  ? 

Has  thy  counsellor  perished, 

That  pangs  have  seized  thee  as  the  travailing  woman? 

10  Wrhhe,  and  bring  forth, 

Daughter  of  Zion,  as  the  travailing  woman  ! 

For  now  thou  must  go  forth  out  of  the  city, 

And  dwell  in  the  field, 

And  come  unto  Babylon. 

There  shalt  thou  be  redeemed, 

There  shall  Jehovah  deliver  thee, 

Out  of  the  hand  of  thy, enemies. 

11  And  now  are  gathered  against  thee 
Many  nations, 

That  say  :  Let  her  be  defiled, 
And  let  our  eye  gaze  upon  Zion ! 

12  But  they  know  not 

The  thoughts  of  Jehovah, 
And  understand  not  his  counsel ; 

That  he  collects  them  as  sheaves  into  the  threshing-floor. 
13       Arise  and  thresh,  daughter  of  Zion  ! 
For  thy  horn  will  I  make  iron, 
And  thy  hoofs  will  I  make  brass, 
And  thou  shalt  beat  in  pieces  many  nations, 
And  I  will  devote 3  to  Jehovah  their  gain, 
And  their  treasure  to  the  Lord  of  all  the  earth. 
14  (Ch.  V.  I.1)     Now  gather  thyself  in  troops,  thou  daughter  of  troopi 
They  have  set  a  siege  against  us  ; 
With  a  staff  they  smite  on  the  cheek 
The  judge  of  Israel. 

Chap.V.  2.  (1)     And  thou,  Bethlehem  Ephratah  — 

Small  to  be  among  the  thousands  of  Judah,  — 
From  thee  shall  come  forth  for  me 
He  that  is  to  be  ruler  in  Israel ; 
Whose  goings  forth  are  from  of  old, 
From  the  days  of  eternity. 

3  (2)  Therefore  will  he  give  them  up, 

Until  the  time  when  she  that  travaileth  hath  borne ; 
And  the  residue  of  his  brethren  shall  return 
To  the  sons  of  Israel, 

4  (3)  And  he  shall  stand  and  feed, 

In  the  strength  of  Jehovah, 

In  the  majesty  of  the  name  of  Jehovah,  his  God ; 

1  ,'Ch.  v.  1  of  the  Eog.  vers  is  ch.  iv.  14  oj  the  Hebrew  BibU TE-1 


CHAPTERS   IV.  AND  V.  29 


And  they  shall  dwell ;  for  now  shall  he  be  great 
Unto  the  ends  of  the  earth, 
6  (4)  And  he  will  be  peace  ; 

Asshur,  when  he  coineth  into  our  land, 
And  when  he  treadeth  upon  our  castles, 
Then  will  we  set  up  against  him 
Seven  herdsmen, 
And  eight  anointed  of  men  ; 

6  (5^   And  they  shall  pasture  the  land  of  Asshur  with  the  sword, 

And  the  land  of  Ninirod  in  her  gates  : 
And  he  will  deliver  from  Asshur, 
When  he  cometh  into  our  land, 
And  when  he  treadeth  on  our  borders. 

7  (6)       And  the  remnant  of  Jacob  shall  be 

In  the  midst  of  many  peoples, 
As  the  dew  from  Jehovah, 
As  rain  upon  the  grass, 
Which  tarrieth  not  for  man, 
Nor  waiteth  for  the  sons  of  men. 

8  (7)  And  the  remnant  of  Jacob  shall  be 

Among  the  nations,  in  the  midst  of  many  peoples, 
As  a  lion  among  the  beasts  of  the  forest, 
As  a  young  lion  among  the  flocks  of  sheep, 
Which,  if  he  pass  through,  treadeth  down, 

9  (8)        High  be  thy  hand  over  those  that  distress  thee, 

And  let  all  thy  enemies  be  cut  off ! 

10  (9)       And  it  will  be  in  that  day,  whispers  Jehovah, 

That  I  will  cut  off  thy  horses  from  the  midst  of  thee, 
And  will  destroy  thy  chariots  ; 

11  (10)  And  I  will  cut  off  the  cities  of  thy  land, 

And  pull  down  all  thy  fortresses  ; 

12  (11)  Audi  will  cut  off  incantations  out  of  thy  hand, 

And  sorcerers  thou  shalt  not  have ; 

13  (12)  And  I  will  cut  off  thy  carved  images, 

And  thy  statues  out  of  the  midst  of  thee, 

And  thou  shalt  no  more  worship  the  work  of  thy  hands ; 

14  (13)  And  I  will  tear  down  thy  Asherahs,  out  of  the  midst  of  thee, 

And  lay  prostrate  thy  cities  ; 

15  (14)  And  will  in  anger  and  fury  execute  vengeance 

On  the  nations  who  have  not  heard. 

TEXTUAL  AND   GRAMMATICAL. 

pCh.  IV.  1.  Kleinert  and  Pusey  :  at  the  end  of  the  days  ;  but  jT^nS  means,  properly,  the  «  latter  part,"  "end  "  m 
that  sense.—  Te.] 

p  Ver.  8.  The  only  considerable  objection  to  the  translation  above,  regarded  merely  as  a  translation,  is  that  it  makes 
too  little  account  of  the  Athnack ;  but  this  pause  seems  here  no  more  than  a  rhetorical  suspension  of  the  construction,  and 
the  repetition  of  the  verb  (not  the  same  verb)  "approach,"  "come"  (and  with  change  of  tense),  makes  no  tautology, 
but  only  «  raises  the  soul  to  think  of  the  greatness  of  that  which  should  come."     (Pusey.)     This  view  appears  to  b« 

fevored  also  by  the  RMiia  in  the  second  member,  and  is  that  adopted  by  Dr.  Pusey,  except  that  he  treats  ^VS_n3  as  a 
genitive,  not  appositive,  and  translates  "  Ophel,  of  the  daughter  of  Zion."  This  is  an  allowable  alternative.  On  OpheL 
•irf.  Smith's  Diet,  of  the  Bib.,  Am.  Ed. 

Zunz's  version  reads :  "  And  thou  flock-tower,  the  height  of  the  daughter  of  Zion  will  come  to  -nee,"  etc.,  which  makes  a 
ieparate  subject  for  each  verb,  and  allows  a  more  complete  division  at  the  Atknach;  but  it  labors  under  the  equally 

lerious  difficulty  of  an  irregular  concord  between  723?  and  nnSi™ ),  and  keeps  not  quite  so  close  to  the  order  of  the 
Hebrew. 

Eleinert's  translation,  given  in  the  exeget.  notes,  sacrifices  the  accent  in  making  7517  as  a  genitive,  limit  the  twf 
preceding  words  as  a  compound  term  ;  but  his  interpretation  deserves  very  careful  consideration.  — Ta.] 

[8  Ver    13.  On  D~in,  vid.  Lange  on  Josh.  ii.  10.  —  Ta.] 


so 


MICAH. 


EXKGETICAL  AND   CEITICAL. 

This  discourse  also  falls  into  two  main  portions, 
chapters  iv.  ir.d  v.,  the  close  connection  of  which 
is  shown  by  their  contents  and  arrangement.  The 
leading  thought  common  to  both  is,  that  the  deliv- 
erance and  glorification  of  Israel  is  certain  to  come, 
because  the  promise  cannot  be  broken,  while  yet  it 
will  come  only  through  grievous  afflictions,  and 
after  the  deepest  humiliation.  In  respect  to  the 
plan,  ch.  iv.  begins,  in  an  immediate  antithesis  to 
the  threatening  which  had  preceded,  — 

a.  Vers.  1-8.  With  a  description  of  the  future 
glory  of  the  kingdom  of  God  in  Israel,  having  Je- 
rusalem for  its  central  point  (eight  verses  with  forty 
members),  and  then  passes, — 

b.  Vers.  9-14.  (Six  verses  with  thirty  members), 
to  the  description  of  the  heavy  affliction,  distress, 
and  banishment  of  the  people,  which  must  come 
before  their  salvation. 

Parallel  to  this,  ch.  v.  begins  :  — 

a.  Vers.  1  -8.  By  describing  the  person  and  work  of 
the  Messiah, with  whom  that  glorification  must  arrive 
(eight  verses  and  forty  members),  and  proceeds, — 

b.  (Six  verses  with  fifteen  members),  to  the 
threatening  which,  from  the  nature  of  the  case,  is 
pronounced  with  this  promise  upon  all  ungodly 
practices  in  Israel. 

There  is  nothing  in  the  historical  situation  to 
oblige  us  to  assume  a  chronological  advance  from 
the  preceding  discourse.  For,  although  in  ch.  iv. 
9  ff.  the  picture  of  the  affliction  appears  to  be  drawn 
into  the  immediate  present,  still  it  is  prophetically 
given  throughout,  and  we  easily  perceive  that  the 
prophet  speaks  not  out  of  a  state  of  facts  corpore- 
ally visible,  but  from  prophetic  intuition. 

Chap.  iv.  vers.  1-8.  The  future  kingdom  of  God  in 
Jerusalem,  the  centre  of  the  world.  And  it  will  come 
to  pass  —  rPm,  the  usual  form  by  which  the  dis- 
course is  transferred  to  the  future,  so  that  we  have 
to  recognize  an  antithesis  to  the  conclusion  of  the 
preceding  chapter,  without  any  immediate  progress, 
but  with  a  new  flight  of  the  discourse  (Hos.  ii.  1  ; 
Joel  iii.  1 ).  At  the  end  of  the  days,  therefore  not 
soon,  as  those  false  prophets  supposed  (ii.  12  f. ),  but 
only  in  the  final  completion  of  salvation.  The  phrase 

dwi  rmnwa  (Targ.  H»»S'  f]iD3,  «at  the 

end  of  the  days,"  LXX.  iv  rais  eVxarais  rjnepats), 
is  the  opposite  to  n^ti?S^2  (Gen.  i.  1),  and  thus 
denotes  in  the  prophets  (Hos.  iii.  5;  Joel  iii.  1 ; 
Ezck.  xxxviii.  16,  cf.  Deut.  iv.  30),  the  comple- 
tion of  the  world  in  contrast  to  its  creation,  the 
aim  of  all  ages,  the  last  time,  with  which  closes  the 
historical  development  in  which  the  prophet  stands 
and  in  the  light  of  which  he  tests  the  present  time 
and  foretells  the  future  —  the  Messianic  time.  Then 
shall  the  mountain  of  the  house  of  Jehovah, 
winch  represents,  according  to  the  connection,  the 
whole  elevated,  (i.  5),  holy  city,  including  Zion, 
called  in  the  Messianic  Ps.  lxxxvii.  also  a  founda- 
tion of  God  on  the  holy  mountains;  —  thus  in 
gaining  a  universal  character  prophecy  gives,  in- 
Btead  of  the  localities  named  in  connection  with 
the  destruction  (iii.  12),  etc.,  the  ideal  conception 

1  [Literally,  "  upon  "  it,  as  though  the  stream  would  over- 
flow the  mountain.  "  It  is  a  miracle,  if  waters  ascend  from 
a  valley  and  tiow  to  a  mountain.  So  it  is  a  miracle  that 
earthly  nations  should  ascend  to  the  church,  whose  doctrine 
and  life  am  lofty,  aiduous,  sublime."  Lap.  in  Pusey  ill 
•uc.  —  Tb  J 


of  Jerusalem  (cf.  the  Doctrinal  and  Ethical  be- 
low), —  be  established,  not  on  the  topof  the  mouti 
tains  (Hengstenberg,  Iveil)  for  in  this  sense  ]*|~.: 
is  construed  with  717  (Judg.  xvL  26),  and  the  con- 
ception could  not  be  carried  out,  but  as  the  hea<# 
of  the  mountains  (3  predicative  as  1  Chron.  xii 
18  ;  Ps.  xxxv.  2  ;  Ex.  vi.  3  ;  &T)  metaphorically 
for  "  the  first,  most  eminent,"  as  1  Chron.  xii.  18. 
Thus  the  question  is  already  answered,  whether 
the  exaltation  is  to  be  understood  as  physical 
(Hofm.,  Drechsl.)  or  moral  (Casp.,  Hengstenb.). 
The  ideal  Zion  will  be  elevated  above  all  else  in  the 
world  (Is.  ii.  17;  2  Cor.  x.  5).  The  apocalypf''1 
style  of  directly  designating  the  kingdoms  of  the 
world  by  mountains  (Rev.  xvii.  9),  would  suit  wel! 
here,  but  cannot  be  supported  for  the  O.  T.,  by  the 
passages  adduced  by  Hengstenberg.  At  the  bottom 
of  the  phrase  lies  the  image  presented  in  Ps.  lxviii 
17,  where  the  advantage  which  Zion  enjoys  as  th" 
dwelling-place  of  God  is  indicated  by  the  envy  wit  - 
which  the  higher  mountains  look  upon  it.  Before 
God,  not  the  lofty  but  the  low  has  value  (cf.  v.  1 '. 
]133  stands  emphatically  as  the  expression  which, 
from  the  ancient  promise.  2  Sain.  vii.  16, 26,  has  b : 
come  the  usual  one,  for  the  unchangeable  establis  t- 
ment  of  anything  by  Almighty  God,  who  can  buil  ! 
firmly  even  on  the  floods  of  waters  (Ps.  xxiv.  2,  cf. 
xciii.  2).  Parallel  to  this  the  following  member 
says  :  and  it  (Zion)  shall  be  exalted  above  ths 
hills  (cf.  Ezek.  xvii.  22  f.).  The  ideal  significance  ot 
both  sentences  is  proved  by  the  parallel  third  mem- 
ber ;  and  the  peoples  shall  flow  unto  it,1  seeing 
it  as  it  were  from  afar;  not  by  constraint,  but 
willingly.  It  lies  in  the  universal  character  of  the 
prophecy,  that  the  word  "  peoples "  here  should 
not,  as  in  i.  2,  be  the  tribes  of*  Israel,  but  the  na- 
tions of  the  world,  and  accordingly,  in  the  second 
verse,  CIS  immediately  takes  its  place  (cf.  Is.  ii 
2)- 

Ver.  2.  And  many  nations  shall  go,  D>3"^ 
like  the  N.  T.  ol  ttoWoi,  e.  g.  Matt.  xxvi.  28  ;  nol 
in  reference  to  those  who  exclude  themselves,  buy 
to  the  great  number  of  those  who  come  (cf.  Is.  ii.  2, 

^3).  A  powerful  movement  will  go  through  th* 
heathen  world,  so  that  their  own  feeling  will  tun-, 
them  all  toward  Zion  (Zech.  viii.  20.  ff.),  and  shall 
say  to  each  other  Come  ye !  and  let  us  go  up  (for 
a  mountain  is  thought  of)  to  the  mountain  of  Je- 
hovah, and  to  tne  house  of  the  God  of  Jacob,  no 
more  to  our  deceitful  idols  from  one  land  to  t'i« 
other  (Deut.  xxx.  11  ff.) ;  that  he  may  teach  ua 
(imperf.  instead  of  pert',  con  v.  because  the  conn    • 

tion  is  final)  concerning  his  ways,  \fc  irepi,  as  Is 
xlvii.  13),-  that  we  may  walk  in  his  paths.  God 
teaches  sinners  the  path  in  which  they  should  go, 
(Ps.  xxv.  8,  12).  For  out  of  Zion  shall  go  forth 
direction,  and  the  word  of  Jehovah  out  of  Jeru- 
salem.    The   Thorah   rests   immediately  on    t   •. 

preceding  •"Or,  and  is,  therefore,  not  to  be  under 
stood  (with  Hengstenberg) as  the  Mosaic  law  strictly, 
but  in  its  proper,  more  comprehensive  sense,  "  in- 
struction," as  also  the  explanatory  "  word  of  Jeho- 
vah," in  the  parallel  member,  is  not  at  all  the  word 
already   written   merely,  but  one    that   is   to  be 

■-!  [Dr.  Pusey  understands  the  "J^2  partitively,  and  happslj 
applies  the  expression  to  the  infinite  variety  and  degrees  zi 
understanding  to  which  individual  saints  hT'e  attained,  con- 
cerning God.  and  of  experience  of  his  grace.  "  They  do  nol 
(to  t"  God  because  they  know  Him,  but  that  they  may  know 
Elim       -  Tb.i 


CHAPTERS   IV.  AND  V. 


31 


founded  out  anew.1  Theodoret :  "The  word  of 
the  gospel,  beginning  as  from  a  fountain,  runs  out 
through  the  whole  inhabited  world,"  Jerusalem, 
accordingly,  is  considered  in  that  time  of  salvation, 
not  as  the  seat  of  culture,  but  as  the  source  of  the 
living  revelation  of  the  Lord. 

Ver.  3.  And  He  will  judge  between  many 
peoples.  War  comes  from  the  fact  that  men 
would  procure  justice  for  themselves,  and  so  exer- 
cise violence  (cf.  Gen.  iv.  23  ;  Rom.  xii.  19) ;  the 
new  kingdom,  however,  will  be  (Is.  ix.  11 )  a  king- 
dom of  peace ;  God  will  discharge  the  duty  of  a 
judge.  Compare,  concerning  the  spread  of  such 
intimations  of  a  reign  of  peace,  in  the  heathen 
world,  about  the  time  of  Christ,  Virgil,  Eccl.  iv.  ; 
Ovid,  Fast.,  i.  699 ;  Martial,  xiv.  34.  And  will 
correct  mighty  nations,  "  who  were  hitherto  for 
the  most  part  inclined  of  their  own  will  to  grasp 
the  sword."  Hen^st.,  cf.  Is.  liii.  12.  Far  away  into 
the  remote  distance:  accordingly,  the  flowing  up 
in  vers.  1  and  2,  is  a  spiritual  movement  which  is 

1  [He  speaks  of  it  as  law  simply,  not  the  Jewish  laiv  as  such, 
but  a  rule  of  life  from  God.  Man's  better  nature  is  ill  at 
ease,  being  out  of  harmony  with  God.  It  cannot  be  other- 
wise. Haviug  been  made  in  His  likeuess,  it  must  be  dis- 
tressed by  its  uulikeness ;  having  been  made  by  Him  for 
Himself,  it  must  be  restless  without  Him.  What  they  indis- 
tinctly longed  for,  what  drew  them,  was  the  hope  to  be  con- 
formed by  Him  to  Him.  The  sight  of  superhuman  holiness, 
life,  love,  endurance,  ever  won  and  win*  these  without  to  the 
gospel  or  the  church.'' — Pusey.] 

2  These  three  verses  are  found  again  in  Is.  ii.  2-4,  almost 
word  for  word.  It  is  disputed  which  of  the  two  prophets 
borrowed  them  from  the  other.  At  first  view  the  reference 
of  them  to  our  author  seems  to  be  favored  by  the  obvious 
circumstance  that  they  staud  in  a  vital  and  complementary 
connection,  are  essential  to  the  understanding  of  what  fol- 
lows, and  through  the  antithesis  to  the  immediately  preced- 
ing context,  have  au  appropriate  and  truly  constructive 
position  (cf  ii.  12  with  iii.  1  and  iv.  14  with  v.  1).  In  Isaiah, 
on  the  other  hand,  the  three  verses  stand  entirely  apart  at 
the  head  of  a  long  discourse,  whose  subsequent  parts  are 
easily  intelligible  without  them,  and  have  only  the  interior 
connection  with  them  that  Isaiah  shows  :  "So  it  ought  to 
be  and  might  have  been,  but  how  unworthy  are  ye  now, 
that  such  salvation  should  come."  It  is  in  this  view  evident 
that  Isaiah  in  that  passage  quotes  from  some  source,  and 
granting  this,  it  seems  most  obvious  that  he  quotes  from 
Micah.  But  now  we  learn  from  Jeremiah  xxvi.  18  f.  that 
Micah  published  his  prophesies  (cf.  the  Introd.)  under  king 
Hezekiah.  And  although  one  might  restrict  this  statement 
to  that  which  was  immediately  connected  with  the  verse  of 
Micah  (iii.  12)  there  cited,  and  belonging  to  the  same  time, 
etill.  on  this  principle  chaps.  i.,vi.,  ii.,  possibly, at  the  most, 
could  be  assigned  to  an  earlier  date  of  composition,  but  pre- 
cisely for  the  series  of  discourses,  chaps,  ii.-v.,  would  Jeremi- 
ah's statement  remain  decisive.  But  Isaiah's  discourse,  ch. 
ii.,  belongs  not  to  the  time  of  Hezekiah,  but  at  the  latest,  to 
that  of  Ahaz,  probably  to  that  of  Jotham,  and  was  composed, 
accordingly,  before  Micah  ii.-v.  Besides,  the  assumption 
(Otherwise  improbable)  that  Micah  has  presented  us  iu  our 
book  with  a  total  collection  of  the  revelation,  communicated 
<>y  him  at  different  times,  does  not  solve  the  enigma.  For 
thug  the  verbal  identity  of  the  citation  in  Isaiah,  made  from 
the  oral  discourse,  with  the  written  expression  of  Micah 
remains  unexplaiued.  This  latter  must  have  lain  before 
Isaiah,  on  the  supposition  that  he  was  the  borrower  from 
our  prophet. 

Thus  commentators  have  been  led  to  assume  that  both 
prophets  made  use  of  one  and  the  same  earlier  prophet 
(Hitzig  :  Joel),  whose  writing  has  been  lost.  But  how  can  | 
this  be  proved,  especially  since  it  stands  written  expressly 
over  those  verses  in  Isaiah,  <rThe  word  of  Jehovah,"  which  ' 
appears  to  do  away  utterly  with  such,  and  with  every  ; 
assumption  of  borrowing  ?  I  can  understand  this  caption,  \ 
which,  besides,  would  be  altogether  superfluous,  only  by  I 
regarding  it  as  belonging  to  the  discourse  itself  of  Isaiah,  I 
not.  therefore  as  a  title,  but  as  an  integral  beginning  of  the  | 
Aiscourse  itself.     I  should  accordingly  paraphrase  Is.  ii.  1-5 


compatible  with  their  externally  remaining  al 
home.  Then  they  will  beat  their  swords,  which 
were  still  drawn  against  God's  kingdom  (Joel  iv. 
10),  into  ploughshares,  and  their  spears  into 
pruning-hooks,  *'.  p.,  into  the  implements  of  peace. 
For  they  will  not  lift  up  the  sword  nation 
against  nation,  they  will  not  learn  war  any 
more;  Jehovah  teac'jes  them,  and  his  instruction 
is  peace.2  But  they  shall  dwell,  each  one  under 
his  vine  and  under  his  fig  tree,3  images  of  un- 
disturbed peace  in  Solomon's  time  (1  K.  v.  5  ; 
Zeeh.  iii.  10).  "  Our  evening  meal,"  says  the  mis- 
sionary, R.  Schulz  (Leitungen  des  Hochs'ten,  v.  285), 
"  we  enjoyed"  (in  Beit  Jibrin  not  far  from  Akko) 
"  under  a  great  grape-vine,  whose  stem  was  about  a 
foot  and  a  half  in  circumference,  while  it  stretched 
upward  to  the  height  of  thirty  feet.  It  covered 
with  its  branches  and  side-canes  a  cottage  of  more 
than  thirty  feet  in  length  and  breadth.  The  clus 
ters  of  such  a  vine'  weigh  from  ten  to  twelve 
pounds.     They  cut  them  off,  lay  them  on  a  table, 

in  this  way  :  Isaiah  once  spoke  the  familiar  word  (T^^H), 
etc.  (vers.  2-4) ;  but  now  (ver.  5)  it  must  be  spoken  thus 
(vers.  5  ff.,  cf.  Is.  xvi.  13.  ff.).  Isaiah  should  thus  before 
the  whole  discourse  in  ch.  ii.  have  uttered  the  vers.  2  ff.  as 
au  independent  prophecy,  which  he  now  repeats  under  altered 
circumstances  to  show  how  it  is  that  it  cannot  be  fulfilled. 
Isaiah  quotes,  accordingly,  from  himself.  On  the  other  side, 
however,  Micah  also  has  taken  up  again  that  old  promise  of  hia 
respected  colleague,  which  might  very  naturally  have  made 
a  strong  impression  among  the  people,  in  order,  not  antithet- 
ically but  expansively  to  carry  it  forward,  and  to  attach  thereto 
his  own  new  revelations.  In  a  similar  manner  Jeremiah 
also  (vid  Introd.  to  Obad.)  has  reproduced  and  modified  older 
predictions.  [The  very  general  view  of  commentators  is 
that  Isaiah  (''not  after  the  reign  of  Jotham."  Pusey)  bor- 
rowed these  verses  from  our  prophet.  See  Dr.  Pusey 's  very 
strong  judgment,  Introd.  to  the  Propfi.  Micah,  p.  289  f.  — 
Tr.] 

8  [Pusey  finds  the  fulfillment  of  this  enchanting  prophecy 
of  "  Peace  on  Earth  "  "  (1)  In  the  character  of  the  Gospel. 
(2)  The  prophecy  has  been  fulfilled  within  and  without, 
among  individuals  or  bodies  of  men,  in  body  or  mind,  in 
temper  or  indeed,  as  far  as  the  Gospel  has  prevailed."  Alas  : 
to  how  small  an  extent  then,  has  the  Gospel  prevailed 
T.ue,  the  coming  of  Christ  to  the  earth  was  remarkably 
providentially  coincideut  with  a  universal  peace,  the  second 
which  had  been  experienced  throughout  the  Roman  domin- 
ion sine?  U;e  reign  of  Numa  (Livy,  i.  19).  Very  impressive 
also  are  thf  testimonies  of  the  early  Christian  writers  to  the 
change  which  the  world  had  even  then  undergone,  through 
the  influence  of  Christianity,  in  respect  to  the  frivolousness, 
the  frequency,  barbarity,  rage,  and  destructiveness  of  war*. 
Indeed,  the  expressed  sentiments  and  the  actual  practice  otf 
Christians,  at  times,  in  former  centuries,  might  well  have 
encouraged  the  hope  that  ere  now  war  would  be  remembered 
throughout  Christendom  only  as  the  nightmare  of  a  darkness 
forever  past.  But  what  is  our  feeling  when  those  of  us  who 
are  older  retrace  the  bloody  history  of  Christendom  through- 
out our  own  lifetime !  What,  when  we  see  the  foremost 
nations  of  the  world,  and  those  most  clearly  enlightened  by 
the  raj  s  of  the  Gospel,  still  most  conspicuously  distinguished 
above  the  heathen  precisely  in  respect  to  the  magnitude,  tb<s 
costliness,  the  scientific  perfection,  and  the  destructive  effi- 
ciency, surpassing  all  ancient  example,  of  their  apparatus 
for  mutual  slaughter  and  devastation !  It  is  but  partial 
consolation  to  the  Christian  heart,  that  in  all  the  wars  which 
have  stained  the  record  of  our  century,  one  of  the  parties 
may  have  been  in  the  right ;  because,  even  so,  the  other 
party,  Christians  also,  were  necessarily  wrong.  Still,  it  is 
true  that  the  spirit  of  peace,  "  averse  from  war,"  is  the  spirit 
of  individual  Christian  hearts ;  and  among  the  thousand 
painful  evils  due  in  our  time  to  the  sectarian  division,  dis- 
crepancy, belligerency  of  Christians,  without  any  authori- 
tative unity  of  organization,  or  possibility  of  expressing  freely 
their  common  thought  and  will,  there  is  none  more  painful, 
humiliating,  disastrous,  than  their  incapacity  to  combine, 
and  so  make  efficacious,  their  hatred  of  war.  —  Ta.] 


MICAH. 


nit  around  and  eat  as  much  as  each  one  desires." 
Fig  trees  of  equal  luxuriance  were  seen  by  the 
same  traveller  between  Arimathea  and  Jerusalem. 
Without  a  disturber,  as  is  promised,  Lev.  xxvi.  6  ; 
for  the  mouth  of  Jehovah  of  Sabaoth  has 
spoken,  and  before  Him  must  all  the  world  be 
dumb  (Hab.  ii.  10;  Zeph.  i  7),  just  because  He  the 
Lord  of  hosts  is  strong  and  mighty  in  battle  (Ps. 
xxiv.  10,  8). 

Ver.  5.  In  Him  lies  the  guaranty  for  the  final 
salvation  of  Israel :  For  all  the  peoples  go  hence 
each  in  the  name  of  his  God,  but  we  walk  in 
the  name  of  Jehovah,  our  God,  forever  and 
ever.  The  name  of  the  God  of  Israel  is  Jehovah, 
that  is,  the  eternally  living  and  forever  unchange- 
able one  ;  and  this  name  describes  his  being  (Ex.  iii. 
14).  Ha,  therefore,  who  walks  in  this  name,  in 
the  power  of  this  name,  will  eternally  walk  (Ps.  liii. 
25  ff.  ;  John  xvii.  21  ff.).  The  true  sense  of  the 
first  half  of  the  verse  results  from  the  antithesis, 
that  mere  "going,"  in  contrast  with  "going  eter- 
nally," has  the  incidental  signification  of  "  passing 
away  "  (Job  xix.  10 ;  xiv.  20).  It  is  the  opposition 
of  transience  to  permanence,  inferred  from  the 
union  (solidarity)  in  which  the  worshipper  stands 
with  the  object  of  his  devotion  :  the  idols  are 
perishable,  because  made  of  perishable  materials ; 
God  is  eternal,  and  therefore,  etc.  Compare  on 
the  whole  thought,  Is.  xlv.  16  f.  Bolder  yet  would 
appear  the  prophetic  conception  if  we  were  to  i-efer 
the  final  words  IV}  u?\2  to  both  verbs,  and  thus 
tind  the  promise  expressed  that,  in  the  time  of  salva- 
tion, every  people  would,  under  the  name  of  its  God, 
adore  the  true  God  and  walk  with  Hiin  eternally. 
The  view  might  be  supported  by  Ps.  xcvii.  9,  7, 
where  a  time  is  promised  in  which  the  gods  should 
bow  before  God,  and  by  Ps.  lxxxii.,  where  it  said 
that  the  gods  like  men  will  pass  away,  and  Jehovah 
will  enter  into  their  inheritance.  Still  the  form, 
in  which  it  would  appear  here  in  Micah,  transcends 
perhaps  the  horizon  of  the  O.  T.  ["  To  walk  in 
the  name,"  etc.,  may  probably  mean  "  to  walk  con- 
sistently with  the  character  and  will,"  etc.  —  Tr.] 

Ver.  6.  In  that  day,  saith  Jehovah,  will  I 
gather.  He  will  gather,  but  not  immediately  now, 
as  they  allow  themselves  to  be  persuaded  (ch.  ii. 
12),  but  in  the  last  days  (ver.  1 ),  and  not  the  popu- 
lation of  Zion  as  it  is,  but  her  that  halteth,  i.  c, 
who  has  been  pitifully  treated,  and  her  that  is 
cast  off  will  I  collect,  and  her  whom  I  have 
afflicted.  As  such,  therefore  not  till  after  many 
hard  blows,  after  abuse  and  rejection  (cf.  ver.  10), 
will  the  Lord  be  gracious  again  to  the  daughter  of 
Zion,  the  population  of  Judah.  The  assumption 
of  Quistorp  and  Burck,  that  by  "the  lame"  and 
"  the  dispersed,"  the  kingdom  of  Samaria  was 
meant,  never  deserved  refutation. 

Ver.  7.  And  will  set  the  lame  for  a  remnant, 
will  regard  and  treat  them  as  the  remnant  to  whom 
the  promise  applies  (cf.  on  ii.  12)  ;  and  the  dis- 
persed (cf.  Am.  v.  27)  those  who  have  been 
thrust  into  exile,  for  a  strong  nation.  And 
Jehovah  is  king  in  mount  Zion  from  now  on 
unto  eternity  (cf.  Obad.  21).  The  "now"  is 
spoken  of  the  time  of  the  fulfillment;  from  that 
point  onward  at  which  God  shall  establish  his 
universal  dominion  (Ps.  xciii.) ;  not  as  if  this 
dominion  did  not  exist  also  now,  but  now  it  is  not 
perceived.  Instead  of  the  Messiah  of  David,  Micah 
names  God  Himself  as  ruler  in  the  kingdom  of  the 
future  :  "  Nan  ut  excludat  regnnm  illud  Davidis  (cf. 
v.  1),  sed  ut  ostendat  Deum  palam  facturum  se  auc- 
tcrem  illius  reqni  esse,  immo  se  ipsum  tenere  i"i<:m 
■.'.jiintium."  (Calvin.) 


Ver.  8.  And  thou,  flock-tower  of  Ophel,  th« 
daughter  of  Zion  will  come  to  thee.  Yea  there 
is  to  be  (zukunftig  ist)  the  former  dominion,  the 
kingdom  of  the  daughter  of  Jerusalem.  Com- 
mentators connect  the  words  of  the  first  clause 
differently :  "  thou  tower  of  the  flock,  hill  of  the 
daughter  of  Zion,  to  thee  will  arrive  and  come," 
etc.  But  this  is  condemned  by  the  tautology,  una- 
voidable in  this  view  of  n^3  and  nnSFI.  Ac- 
cordingly, the  Masoretes  also  close  the  sentence  by 
the  Athnach  under  nHMH,  and  our  construction, 
which  is  found  also  in  the  LXX.,  is  to  be  thought 
of  as  the  right  one.  As  regards  the  sense,  the  con 
nection  shows  that  there  must  be  a  reference  in  the 
tower  of  the  flock  to  the  royal  house  of  David; 
for  as  vers.  1-7,  are  antithetically  related  to  iii.  12, 
inasmuch  as  the  destruction  of  "the  temple  hill  is 
immediately  followed  by  the  promise  of  the  con- 
secration of  it  to  be  the  centre  of  God's  eternal 
kingdom,  so  our  verse  8  forms  the  text  for  the  fol- 
lowing symmetrical  discourse  vers.  9-15,  of  which 
the  theme  is  the  near  approaching  ruin  of  the 
kingdom.  Now  there  is  a  tower  of  David  men- 
tioned in  Cant.  iv.  4,  which  is  described  as  a  ma- 
jestic structure,  adorned  with  trophies.  On  the 
other  side,  Nehemiah  (iii.  25)  speaks  of  a  tower 
which  rose  above  the  king's  castle,  and  therefore 
must  have  stood  on  Mount  Zion.  Both  are  ex- 
plained by  Keiland  Hengstenberg  as  identical  each 
with  the  other,  and  both  with  the  tower  of  the 
flock  in  our  passage.  But,  first,  it  is  very  doubtful 
whether  those  two  towers  are  identical.  The  tower 
of  David  (Cant.  iv.  4)  can  just  as  well  beldentica1 
with  the  tower  mentioned  Neh.  iii.  11,  or  iii.  28. 
There  were  many  towers  in  Jerusalem,  and  any 
one  which  David  had  built  might  be  called  the 
tower  of  David ;  but  again,  granting  that  identity, 
the  identity  of  the  tower  of  David  on  Zion  with 
the  tower  of  the  flock,  is  still  more  questionable, 
for  why  in  that  case  should  not  this  latter  be  called 
here  also  the  tower  of  David.  Finally,  the  tower 
is  called  by  Micah  expressly  the  tower  of  Ophel, 
not  the  tower  of  Zion.  But  Ophel  is  not  Mount 
Zion,  but  the  steep  spur  on  the  south  of  the  tem- 
ple mountain.1 

To  arrive  at  an  understanding  of  our  passage, 
we  must  turn  to  another  of  its  connections.  The 
designation  "tower  of  the  flock"  (Migdal-edar), 
occurs  also  in  Gen.  xxxv.  16ff.  We  there  read 
that  as  Jacob  went  from  Bethel  to  Bethlehem, 
Rachel  his  wife  died  in  her  confinement,  and  that 
he  then  pitched  his  tent  beyond  Migdal-edar. 
There  must,  accordingly,  have  been  a  tower  not 
far  from  Jerusalem,  in  the  open  field,  such  as  were 
common  in  antiquity,  to  afford  refuge  to  the  in- 
habitants of  the  flat  country  in  times  of  hostile 
invasion.  Cf.  Faber,  Archdologie,  192  ff.  German 
antiquity  also  is  familiar  with  these  towers  visible 
from  afar,  in  the  open  fields ;  in  the  Alexander- 
legend  of  Parson  Lamprecht,  they  appear  under 
the  name  of  "  Bergfrieden,"  with  which  is  con- 
nected the  German-French  name  belfrays,  beffrais. 
And  that  Micah  has  this  tower  of  the  flock  in 
mind  is  unquestionable,  for,  in  the  first  place,  thus 
only  can  we  explain  the  connection  of  ideas,  b^ 
virtue  of  which  (ver.  9  ff.)  the  pangs  of  the  woman 
iti  child-birth  follow  in  a  manner  parallel  to  th« 
connection  of  the  tower  of  the  flock  with  the  pangi 
of  Rachel  (Gen.  xxxv.).  And  secondly,  the  men 
tion  of  the  name  Ephrata  (v.  1),  in  connection  with 
Bethlehem,  is  a  reminiscence  of  Gen.  xxxv.  16. 

1   [On  Ophel,  vid.  Smith's  Dictionary  of  the  Bible,  ■   T 
and  Stanley's  Sinai  and  PaUutine,  p.  490.  —  T»-l 


CHAPTERS  IV.  AND  V. 


33 


If  now  we  inquire  more  precisely  after  the  posi- 
tion of  this  tower  of  the  flock,  we  may  infer  with 
great  probability  from  the  two  passages  combined, 
chat  it  lay  within  the  limits  of  the  subsequent  city 
of  Jerusalem.  For  here  it  is  called  the  mount  of 
Ophel,  and  Ophel  lay  in  Jerusalem  ;  there  we  read 
that  it  lay  on  the  way  from  Bethel  to  Bethlehem, 
and  within  the  inconsiderable  distance  which  there 

was  (i"T^33»  ver.  16)  between  the  pi  nee  where 
Rachel  died  and  B  tbiehem.  Now  Jerusalem,  lies 
on  this  ruad,  twelve  Roman  miles  from  Bethel,  and 
six  Roman  miles  from  Bethlehem.  We  may  add, 
that  from  1  Sam.  x.  2,  it  must  be  inferred  that 
Rachel's  grave  lay  still  north  of  Jerusalem  ;  that 
Jacob,  therefore,  after  her  death,  on  his  way  further 
to  Bethlehem,  must  have  passed  the  site  of  Jerusa- 
lem ;  but  that  Salem,  the  residence  of  Melchisedek, 
did  not  include  the  temple-mountain,  is  evident, 
since  Abraham  offered  Isaac  on  this  mountain 
without  coming  in  contact  with  Melchisedek. 
On  the  other  hand,  that  the  temple  mountain, 
particularly,  was  well  suited  for  a  fortification  of 
the  kind  above  described,  is  obvious  from  the  fact 
ihat  Hyrcanus  also  and  Herod  found  it  altogether 
convenient  to  be  the  site  of  a  strong  tower  (Joseph., 
Ant.,  xviii.  6),  and  the  south  point,  Ophel,  espec- 
ially, looked  far  out  into  the  land,  and  was  on  three 
sides  almost  inaccessible.  David  may,  therefore, 
have  found  this  old  tower  on  Ophel,  and  fortified 
it  anew.  For  that  he  established  such  strong 
towers  outside  of  Zion,  also,  is  shown  by  the  name 
of  the  tower,  Neh.  iii.  11.  Further,  Is.  xxxii.  14 
indicates  that  beside  the  palace  on  Zion  (Armon), 
there  stood  a  stronghold,  and  superfluously,  Neh. 
iii.  27,  directly  proves  that  Ophel  was  fortified,  for 
a  wall  of  Ophel  is  there  spoken  of. 

That  Micah  now  names  this  Flock-tower,  in 
particular,  as  an  emblem  of  the  kingdom  of  David, 
is  not  because  the  establishment  of  a  shepherd  re- 
lation between  God  and  his  people  is  in  question 
(Hengstenberg)  ;  for  it  is  here  said  that  the  domin- 
ion shall  come  to  the  Flock-tower,  not  to  God  ;  but 
itrestson  historical  agreements  and  parallels.  The 
Flock-tower  is  directly  a  symbol  of  the  royal  house 
of  David,  as  having  come  from  the  flock.  Once 
already  has  Zion  turned  to  the  flock,  to  gain  her 
king  from  thence ;  and  so  will  she  a  second  time, 
in  the  day  of  salvation,  turn  to  the  dominion  which 
springs  from  the  flock  ;  the  people  turn  to  Jerusa- 
lem, Jerusalem  to  the  heir  of  David.  —  TV  de- 
notes either  the  place  up  to  which  one  comes,  or 
the  object  toward  which  one  turns.  The  first  sig- 
nification does  not  suit  here;  and  we  must  there- 
fore, as  in  Deut.  iv.  30,  xxx.  2 ;  Is.  ix.  1 2,  have 
recourse  to  the  second.  —  There  thus  lies  at  the 
bottom  here,  also,  by  implication,  as  in  the  two  pre- 
ceding verses,  the  conception  of  an  unhappy  inter- 
val, during  which  the  kingdom  of  David  is  fallen 
down ;  and  the  thought  is  similar  to  that  in  Am. 
ix.  11.  This  is  expressed  still  more  clearly  by  the 
following  member  :  there  comes  the  ancient  domin- 
ion, the  kingdom  for  the  daughter  of  Jerusalem. — 
7  to  designate  the  dominion  over  any  one,  as  Num. 
xxiL  4. — At  the  same  time  there  runs  parallel 
that  other  reference  to  Rachel,  namely,  that  for  the 
Jewish  community  this  progress  to  salvation,  to 
the  Flock-tower,  is  a  dangerous  one :  the  Messiah 
is  born  amid  deadly  birth-pangs.  With  this 
thought,  which  is  fully  developed,  ch.  v.  i  if.,  ihe 
following  section  connects  itself. 

Vers.  9-14.  In  striking  contrast  to  the  rapturous 
vision  of  future  splendor,  appears  the  suffering  which 
•xvst  first  be  endured.     As  in  the  preceding  ver.  7 


(cf.  Ps.  xxxv.  15,  IS),  so  hen'  ver.  11  looks  back  to 
Ps.  xxxv.  (vers.  15, 16).  Now  why  dost  thou  cry 
aloud  ?  In  spirit  the  prophet  perceives  the  cry 
which  the  daughter  of  Jerusalem  must  raise  at  the 
approach  of  the  Assyrian  (Is.  xxii.  3  ft'.,  cf.  x.  30). 
The  nomen  actionis  stands  as  a  strengthening  ob- 
ject (Gesen.,  §  138,  1,3).  Is  there  no  king  in 
thee  ?  Or  has  thy  counsellor  perished,  that 
nangs  have  seized  thee  as  the  travailing  woman 
I  in  travail?  The  afflictiun  wi'I  con  ist  in  the  fact 
that  the  kingdom  .-oes  straightway  to  ruin,  and 
Zion  is  thereby  thrown  into  the  dcepcot  lamenta- 
tion. "  The  loss  of  the  king  was  much  more  pain- 
ful for  Israel  than  for  any  other  people,  because  so 
many  glorious  promises  were  connected  with  the 
kingdom.  The  king  was  the  visible  representative 
of  the  divine  favor,  and  his  removal  a  sign  of 
God's  wrath,  and  a  nullification  of  all  the  blessings 
promised  to  the  people  in  him."  Keil.  "  Counsel- 
lor "  is  an  explanatory  synonym  for  king  (Is.  ix. 
5).  What  here  is  directly  a  figure  becomes,  as  v. 
2  shows,  to  the  prophet,  looking  back  to  the  pangs 
of  Rachel,  from  ver.  10  onward,  a  symbolical  real- 
ity. The  painful  struggle  of  the  people  in  their 
forsakenness  serves,  as  Is.  vii.  14,  for  the  ground 
of  the  Messianic  view  that  amid  the  writhings, 
from  this  people  as  mother,  the  Messiah  should  be 
born. 

Ver.  10.  But  truly  that  must  be  preceded  yet  by 
much  distress.  "Writhe  and  thrust  forth,  namely, 
the  fruit  of  the  body,  who  may  counsel  thee,  since 

thou  hast  no  counsellor.     The  cognate  form  H2, 

stands   here   as  Ps.  xx.  10  transitively  instead  of 

the  intransitive  H^S ;  cf.  a  similar  irregularity  in 

OAW  instead  of  ^ttJn  (ps.  exxvi.  4,  et  seep.). 
Writhe,  daughter  of  Zion,  as  the  travailing 
woman.  It  is  high  time  that  the  birth  which 
brings  deliverance  should  follow,  for  the  deepest 
trouble  is  at  hand  ;  for  now  thou  must  go  forth 
out  of  the  city.  "  To  go  forth,"  spoken  of  those 
besieged,  is  the  same  as  "  to  surrender  "  (Is.  xxxvi. 
16;  2  Kings  xxiv.  12).  That  JTHp  has  no 
article,  does  not  make  it  equivalent  to  the  Latin 
urbs  (Caspari,  Keil),  for  the  Latin  has  no  article, 
and  the  Latin  urbs  (the  well-known  city)  would  be 

paralleled  rather  by  i"P"?j?n,  but  there  lies  in  ]Pi 
as  often,  the  negative  consequence  :  to  go  out  so 
that  thou  art  no  more  a  city  (Is.  xxiii.  1).  And 
must  dwell  in  the  field,  while  thou  art  carried 
away  captive  (Is.  xxxvi.  17;  Hos.  xii.  10);  and 
come  unto  Babylon,  This  sharp  announcement, 
reaching  far  beyond  the  immediately  threatening 
danger  from  Assyria,  marks  the  summit  level  of 
Micah's  threatening,  tne  last  step  of  the  climax 
(i.  9  ;  ii.  4;  iii.  12;  iv.  10).  It  is  of  decisive  im- 
portance also  for  the  historical  criticism  of  the 
prophets,  since  by  it  the  criterion  that  everything 
must  be  easily  understood  from  the  present  posi- 
tion, according  to  which  the  prophecy  Is.  sail,  f., 
e.g.,  has  been  denied  to  Isaiah,  falls  to  the  ground. 
The  prophecy  is  to  be  comprehended  not  by  what 
an  acute  thinker  might  gather  in  a  natural  way 
concerning  the  immediate  future,  but  only  from 
an  insight  into  the  entire  body  of  Old  Testament 
prophecy.  We  can,  to  be  sure,  by  that  natural  ex- 
planation, point  to  the  fact  that  Babylon  in  Micah's 
dine  belonged  to  the  Assyrian  monarchy,  that  it 
with  its  alternative  name  Shinar  appears  also  in 
the  undisputed  portions  of  Isaiah  (ch.  xi.  11)  as  a 
land  in  hostility  with  Judah,  into  which  the  Assyr- 
ians used  to  deport  their  captives  ln  Chr.  xxxiii. 


34 


MICAH. 


31 ) ;  that  it  lay  in  pai  t  on  this  side  of  the  Euphra- 
tes, therefore  nearer  to  Judah  than  Nineveh  beyond 
the  Tigris ;  and  finally,  that  it  was  the  older  (cf. 
Gen.  x.  8,  10),  and  so  the  more  celebrated  capital 
of  the  Mesopotamian  country. 

Still,  all  these  circumstances,  while  they  deserve 
to  be  taken  into  the  account,  do  not  suffice  tor  ex- 
plaining how,  just  here  in  the  decisive  passage  of 
Micah,  instead  of  the  real  hostile  power,  Assyria, 
the  subordinate  vassal  is  named,  and  that  so  that 
the  designation,  although  intended  in  a  purely 
natural  manner,  could  have  appeared  to  the  scorn- 
ful and  unbelieving  men  of  that  day  (ch.  ii)  as 
nothing  but  a  ridiculous  paradox.  Rather  does 
Micah,  in  using  this  name  "Babylon"  (Babel), 
assume  the  position,  resting  on  the  Pentateuch, 
which  regards  the  history  of  Israel  as  a  history  of 
the  kingdom  of  God.  This  is  by  preference  pre- 
sented in  the  Scriptures,  under  the  view  of  an  an- 
tithesis between  the  holy  city  Jerusalem,  on  the  one 
6ide  (and  the  holy  king  David),  and,  on  the  other, 
the  God-hating  city  Babylon,  and  the  God-despis- 
ing king  Nimrod  (ver.  5).  The  reason  why  the 
world  in  enmity  against  God  should  be  represented 
by  this  particular  type,  which  runs  on  through  the 
whole  Scripture  (Rev.  xvi.  19;  xvii.  5;  xviii.  21), 
lies  in  the  account  given  in  Gen.  xi.  (cf.  x.  lUf.j. 
This  purports  that  just  here  mankind  had  the  au- 
dacity to  attempt  the  building  of  the  tower,  against 
the  will  of  God,  a  view  which  is  supported  by  a 
comparison  of  that  report  with  Is.  xiii.  13  ft'.,  where 
the  punishment  threatened  against  Babylon  is  re- 
ferred to  that  original  transgression.  On  the  other 
hand,    the  etymology   of  the  name  Nimrod  also 

came  to  the  support  of  this  symbolism.  —  ~TTitt3 
N.  Semitic  =  Heb.  "H^,  derived  from  "HE  (as 

mrP,  "  the  Existing,"  from  !"Pn),  therefore  "  the 
insurgent"  (cf.  Job  xxiv.  13).  With  the  Assyrain 
termination  —  ak  :  Merodach. 

The  threatening  of  our  passage,  accordingly, 
theologically  considered,  indicates  nothing  less  than 
that  God's  commonwealth,  before  the  coming  of 
salvation,  must  be  given  up  amid  fearful  catastro- 
phes to  the  kingdom  of  the  world.  This  theolog- 
ical view  is,  in  the  spirit  of  the  prophets,  the  only 
possible  one.  That  the  simply  historical  apprehen- 
sion does  not  suffice,  is  palpable  :  the  oppression 
of  Sennacherib  carried  away  no  Jew  to  Babylon. 
Accordingly,  the  Elders  in  Jeremiah  xxv.  18  ff.  in 
agreement  with  ver.  12  of  our  chapter — wuere 
also  it  is  said  that  the  immediate  assault  of  the 
enemy  will  be  battled,  —  regard  this  prophecy  of 
Micah  as  having  been  taken  back. 

The  prophet  is  perfectly  conscious  that  with  this 
threatening  he  has  spoken  the  severest  word  which 
could  be  uttered  against  the  city  ;  not  merely  op- 
pression, division  of  lands,  destruction  of  their 
houses  and  sanctuaries  ;  not  merely  annihilation 
of  the  kingdom  and  worship  ;  not  merely  shameful 
defeat  and  prostration  under  an  insolent  foe ;  but 
removal  from  the  land  with  which  all  the  promises 
were  inseparably  connected  (Gen.  xii.  7;  xxvii. 
28)  ;  the  curse  in  which  all  the  curses  of  the  law 
culminate.  Hence  he  offers  a  word  of  comfort  at 
once,  before  he  proceeds  with  his  threatening : 
There  shalt  thou  be  delivered  ;  there  will  Je- 
hovah redeem  thee,  properly,  buy  thee  back  (Ps. 
lxxviii.  54),  since  the  delivering  up  of  Israel  is 
conceived  of  as  a  sale  on  God's  part  (Ps.  xliv.  13  ; 
Is.  iv.  1  ff.)  out  of  the  hand  of  thy  enemies.  In 
the  end  it  must  yet  again  become  light  above  the 
people  of  God. 


Ver.  11.  The  brief  gleam  of  sunlight,  however, 
in  the  distant  future,  is  immediately  overshadowed 
by  the  clouds  of  the  nearer  time  :  Yea,  now  are 
gathered  against  thee,  not  to  hear  the  law  (ver. 
2),  but  for  war  —  737  as  Ob.  1  — many  nations. 
The  distress  is  naturally,  in  the  prophet's  view,  the 
same  as  that  at  which  he  had  glanced  ver.  9,  as  the 
parallel  use  of  HHV  proves.  The  chronological 
interpretation  of  Theodoret,  adopted  by  Calvin, 
Cocceius,  Marck,  Hengstenberg,  that  after  the  re- 
demption from  the  Babylonian  captivity  there  will 
be  another  time  of  oppression,  together  with  the 
discovery  of  the  Maccabees  in  our  passage,  which 
it  necessitates,  regards  Micah  not  as  a  prophet,  but 
as  a  diviner.  It  is  opposed,  moreover,  both  by  the 
nni?,  which  never  signifies  deuide,  and  by  the  fact 
that  we  have  here  to  do  with  the  hostile  invasion 
of  "  nations,"  by  which  the  national  army  of  Mes- 
opotamia may  well  be  intended,  but  the  mercenary 
collections  of  Antiochus  cannot.1  Who  say  :  Let 
her  be  defiled  by  our  encampment  on  the  holy 
places  (Ob.  16;  Ps.  xxxv.  16),  and  let  our  eyes 
feast  upon  Zion.  —  Singular  of  the  verb  with 
plural  of  the  following  subject,  Gesenius,  §  147,  a  ■ 
mn  with  2,  cf.  Ob.  12. 

Ver.  12.  For  the  present,  however,  God  wills  the 
affliction  oiily,  not  the  destruction  of  Zion,  which 
is  reserved  for  the  later  judgment.  But  they 
know  not  the  thoughts  of  Jehovah,  which  are 
very  different  from  men's  thoughts  (Is.  Iv.  8  ff.), 
and  understand  not  his  counsel,  to  wit,  that  he 
collects  them,  brings  them  in  troops  before  Jeru- 
salem to  assault  her  (Joel  iv.  9  ff.),  not  to  deliver 
Jerusalem  into  their  hands,  but  as  a  sheaf  {sing. 
coll.)  into  the  threshing  floor,  that  he  may  have 
them  together  for  the  judgment.  The  shadow  of 
Sennacherib  falls  across  the  scene. 

Ver.  13.  And  thus  there  comes,  before  the  final 
deliverance,  a  moment  of  proud  delight  for  Judah  . 
Arise,  and  thresh  daughter  of  Zion :  Trample 
down  as  an  ox  which  will  tread  upon  the  outspread 
grain  in  the  straw,  to  stamp  out  the  corn  with  the 
hoofs.  Cf.  Is.  xxviii.  28  and  Cyrill.  on  the  passage : 
TlaiSes  <rvt>ei'eyK6Tfs  e|  a/ypoiv  ht\  ri)V  a\S>va  tpayfxara 
eira  fiovs  iTratyievTis  Kai  (v  kvk\w  irepiKOfxl^ovTes 
KaTaAfTTTWoucri  rais  x?)A.a(s  ras  anraxvas-  The 
comparison  with  the  threshing  cattle  leads  the 
prophet,  through  the  association  of  ideas,  to  repre- 
sent the  power  of  the  attack  of  the  Jews  upon  the 
enemy  by  the  familiar  figure  of  the  horus,  as  a 
symbol  of  strength,  while  yet  he  continues  the  pic- 
ture of  the  threshing  by  the  mention  of  the  hoof: 
for  thy  horn  will  I  make  iron  (Deut.  xxxiii.  17), 
and  thy  hoofs  I  will  make  brass  (Job  xxviii.  2). 
And  thou  shalt  beat  in  pieces  many  nations. 
And  I  will  devote  (cf.  Lev.  xxvii.  28)  to  Jehovah 
their  gain  (the  goods  they  have  collected  by  rob- 
bery, Judges  v.  19),  and  their  treasures  to  the 
Lord  of  the  whole  earth,  to  Jehovah,  who  tbrough 
the  subjugation  of  the  heathen  will  have  fhown 
himself  such  (Ps.  xcvi.,  xciii). 

The  distinction  which  here  appears,  between  the 
revealing  God  speaking  in  the  prophet,  the  Logos, 
and  the  God  dwelling  in  heaven,  presents  itself 
als?  elsewhere  in  prophecy  (Hos.  i.  2;  Is.  xlviii. 
16).  Zachariah  calls  the  former  "  the  angel  that 
talked  with  me"  (ch.  i.  13,  et  scepe).  He  is,  ac- 
cording to  our  passage,  the  same  that  also  in  the 
name  of  God  crushes  the  enemies  (Ps.  xxxvi.  5 
6). 

1  [Dr.  Pusey  in  loc.  presents  strongly,  and  enlarges,  tin 
arguments  for  understanding  this  of  the  oppressions  in  tf  t 
time  of  th»  Maccabees.  —  T».l 


CHAPTERS  IV.  AND  V. 


35 


Verse  14  [Eng.  vers.  v.  1]  however,  puts  a  check 
upon  the  expectation  raised  high  by  this  announce- 
ment. There  will  indeed  a  judgment  follow  upon 
the  heathen  before  Jerusalem,  and  the  prophecy 
of  Isaiah  (xxx.  27  ff.)  concerning  the  overthrow 
of  the  next  approaching  army  of  Assyria  has  its 
truth ;  but  just  as  certaiuly  has  that  of  Mi  call 
himself  also,  previously  given  (iii.  12),  concerning 
the  extreme  humiliation  of  Jerusalem.  —  This  ex- 
planation of  the  seeming  contradiction  between 
vers.  13  and  14  appears  the  most  obvious.  Still 
the  other  view,  supported  by  Keil,  that  vers.  12, 
13,  concerning  the  Assyrian  calamity,  contemplate 
the  final  catastrophe  of  the  heathen  before  Jerusa- 
lem (cf.  Ezek.  xxxvh'L),  and  so  belong  to  thees- 
chatology  of  Micah,  cannot  be  absolutely  rejected 
as  untenable.  —  Now,  for  this  time  of  the  judg- 
ment, which  will  strike  thee  also,  gather  thyself 
in  troops  ( Jer.  v.  7)  thou  daughter  of  the  troop. 

j*")2  before  "l-H?)  as  before  Zion  (ver.  10),  has  the 
significance  of  a  personifying  address,  in  a  relation 
of  apposition  with  the  following  word  :  thou  daugh- 
ter of  war-troops,  i.  c,  thou  people  of  Zion  gathered 
in  troops  (1  Sam.  i.  16),  crowded  together  after 
the  manner  of  a  troop  in  war  ; 1  gathered  in  troops, 
not  indeed  for  attack  merely,  but  from  melancholy 
necessity  ;  for  they  have  set  a  siege  against  us. 
The  prophet  reckons  himself  with  his  people  (cf. 
on  i.  8).  Nor  does  the  trouble  stop  with  the  siege  ; 
"With  a  staff  they  smite  on  the  cheek  the  judge 
of  Israel ;  it  leads  to  the  extreme  disgrace  of  Is- 
rael (cf.  1  Kings  xxiii.  24  ;  Jobxvi.  10)  in  the  per- 
son of  their  judge,  i.  e.  of  him  who  stands  at  the 
head  of  phe  people,  and  who,  if  probably  the  king 

is  meant,  as  Am.  ii.  3,  is  still  not  called  Tf?'?  or 

vE?X3,  because  this  dignity,  in  the  view  of  the 
prophets,  is  reserved  for  the  Messiah  (ver.  2),  and 
in  the  afflictions  preceding  the  Messiah  properly 
exists  not  at  all  or  only  in  a  God-forsaken  plight 
(ver.  9). 

Vers.  1-8  [Eng.  vers.  v.  2-9].  The  description 
of  the  birth-pangs  of  salvation  is  ended,  and  the 
prophet  turns,  as  in  iv.  1  fF.,  to  the  prediction  of 
that  by  which  the  salvation  described  shall  come, 
namely,  the  -person  and  ivork  of  the  Messiah.  While 
Jerusalem  labors  and  has  no  strength  to  bring 
forth,  God  of  his  own  strength  sends  the  Messiah. 
With  the  aggravation  of  the  threatening  the  prom- 
ise also  is  enhanced. 

Vers.  1-4  a  [2-5].  As  the  little  Zion  will  become 
great  among  the  mountains  of  the  world,  so  amonsr 
the  cities  will  the  little  Bethlehem.  The  new 
flight  of  the  discourse  connects  itself  with  iv.  14, 
as  iv.  1  does  with  iii.  12,  and  iv.  9  with  iv.  8.  But 
thou  Bethlehem-Ephratah !  The  addition  of  the 
ancient  name  from  Gen.  xxxv.  16  heightens  the 
impression  of  solemnity,  and  contains  an  allusion 
also,  judging  from  the  paronomasias  in  chapter 

first.  The  stem  H"©,  Hiph.  "  to  make  fruitful," 
recalls  the  name  of  the  Messiah,  "  Zemach," 
"branch"  or  "  shoot "  (Jer.  xxiii.  5;  Zech.  iii. 
8)  ;  as  also  in  the  name  Bethlehem  itself,  i.  e. 
Bread-house,  an  allusion  may  be  discovered  to  the 
time  of  blessing  in  the  kingdom  of  David,  cf.  the 
Abi-ad  of  Is.  ix  6.  The  name  is  construed  as 
mascnline,  not  because  the  population  is  addressed 
(Keil :  but  then  precisely  the  feminine  would  be 

1  L"T-Tnf2  almost  always  means  an  irregular  band  of 
plundering  soldiers,  on  a  foray  or  raid,  and  in  calling  Jeru- 
lalem  the  daughter  of  such  a  troop,  the  prophet  seems  to 
Intimate  the   lawltwnest,  violence,  and    injustice  of  which 


required),  but  on  account  of  the  masc.  j"C?  con- 
tained in  the  name  ;  "  thou  Bread-house  of  fruit- 
fulness."  Small  art  thou  among  the  districts 
of  Judah.    Some :  too  small  to  be,  but  in  that  case 

]P  must  stand  and  not  7>  and  "T'VV  could 
hardly  fail  to  have  the  article  to  mark  the  apposi- 
tion. Rather  ~^^  is  a  predicate,  and  the  infini- 
tive with  7  stands,  as  often,  in  place  of  the  finite 
verb  (Prov.  xix.  8  ;  Ps.  cxiii.  8,  cf.  ver.  9  ;  Is.  xxi. 
1 ;  Eccl.  ii.  3 ;  2  Chr.  xi.  12),  so  that  the  transla- 
tion in  Matt.  ii.  6  is  correct  even  to  the  ovSafj.ws 
which  anticipates  the  sense,  and  that  of  Luther 
corresponds  exactly  to  the  original.     The  LXX. 

translate  the  .HVilb  twice  :  oXtyoarbs  el  rod 
ehai.2  Alafim,  prop,  "thousands,"  are  according 
to  Num.  i.  16,  x.  4,  the  greater  divisions  into  which 
the  tribes  were  parted. 

Bethlehem  was  so  small  that  it  is  wanting  in 
the  catalogue  of  cities  in  the  book  of  Joshua.  The 
LXX.  indeed  have  it,  and  this  warrants  the  con 
jecture  of  Jerome  that  it  originally  stood  in  the 
Hebrew  text  and  was  afterward  stricken  out,  not, 
certainly,  stricken  out,  as  Jerome  supposes,  to  ob 
scure  the  derivation  of  the  Messiah  from  the  tribe 
of  Judah,  but  plainly  because  the  Rabbinic  critics, 
sharing  the  interpretation  of  our  passage  rejected 
above,  felt  obliged  to  correct  the  text  of  Joshua 
accordingly  [?]  In  Ezra  i.  21,  and  Neh.  vii.  26, 
Bethlehem  is  numbered  in  the  Hebrew  also  as  one 
of  the  families  of  Judah ;  but  it  is  wanting  in  Neh. 
xi.  25,  among  the  cities  rebuilt  immediately  after 
the  exile,  and  in  the  N.  T.  time  it  is  called  merely 
a  KC0/X7)  (John  vii.  42),  a  x^t310'"  (Joseph.,  Ant.,  v. 
2,  8). 

As  the  Flock-tower  will  be  again  honored  as  the 
seat  of  the  old  dominion,  so  will  Bethlehem,  the 
home  of  David,  as  the  starting-point  of  the  new 
Ruler.   Out  of  thee  will  go  forth  for  me  (cf.  Jer. 

xxx.  24)  he  who  is  to  be  a  ruler  ^cf.  rT^ttJEStt, 

iv,  8)  in  Israel.  JIVm?  without  subject  rests  on 
the  construction  in  the  preceding  member  of  the 
verse.  The  subject  is  left  undetermined  because  it 
is  immediately  determined  by  the  predicate,  and, 
besides,  the  idea  "  out  of  thee  "  must  first  lie  made 
prominent,  which  would  have  been  thrown  into  the 
background  by  naming  the  subject  in  the  former 
member,  —  And  whose  outgoings  are  from  of 
old,  from  the  days  of  ancient  time.  It  is  not  a 
new  thing  which  Micah  prophesies  ;  but  he  whose 
origin  he  announces  is  one  with  the  long  promised 
Messiah  of  the  stock  of  David.  That  the  "  of  old  " 
means  directly  the  ancient  time  of  the  kingdom  of 
David,  which  lay  for  Micah  already 'n  the  distance 
of  three  hundred  years,  appears  possible  to  be  in- 
ferred from  Am.  ix.  11,  where  it  is  said  in  a  quite 
similar  connection :  "  I  will  build  the  house  oi 
David  as  in  the  days  of  old  (cf.  sup.,  iv.  8). 
Still,  the  prophet,  who  everywhere  speaks  out  of 
the  full  compass  of  God's  organic  kin^d^m  (cf.  on 
chap.  iv.  ver.  10),  may  have  carried  back  his  view 
even  to  the  origin  of  the  promise,  even  to  the 
promise  given  to  Eve,  as  the  emphatic  accumula- 
tion of  the  phrase  suggests.  "  1  or  a  periou  of  in- 
conceivable length  the  ruler  goes  forth,  and  is  com 
ing,  who  will  finally  proceed  from  Bethlehem,  lot, 
since  he  it  is  toward  whom  the  history  of  mankind, 

ehe  had  been  guilty,  and  for  which  she  was  to  be  repaid  I 
kind— Tr.] 

2  Cf.  Textual  and  Grammatical  on  the  passf  ge. 


MICAH. 


tf  Israel,  of  the  house  of  David,  look,  all  the  steps 
in  the  progress  of  these  are  preparations  for  his 
toming,  goir.gs-forth  of  the  second  son  of  Jesse." 
Roffinau,  ■Schriftbeiveis,  ii.  1,  9.  Only  this  are  we 
hardly  allowed  to  say,  that  our  passage,  in  the 
sense  of  the  prophet,  gives  a  strict  proof  of  the 
antemuudane  life  of  the  Messiah.  Besides,  the 
expression  translated  "  ancient  times  "  is  too  am- 
biguous. Matthew,  if  he  had  held  that  interpreta- 
tion, would  certainly  not  have  left  this  so  impor- 
tant proof  text  untranslated.  Yet  history  has  at- 
tached to  the  ambiguous  word  of  the  prophet  this 
definite  sense,  and  that  we,  when  we  read  the  pas- 
sage, so  understand  it,  is  natural,  and  only  an  ap- 
plication of  the  maxim,  that  God's  revealing  deeds 
are  explanations  of  his  revealing  words,  and  vice 
versa.  And,  in  fact,  that  no  other  reference  of  our 
passage  is  historically  possible,  than  that  to  the  birth 
of  Christ,  is  obvious.  So  was  it  understood,  not 
merely  by  Matt.  ii.  6,  but  also  by  the  scribes  (Matt, 
ii.  5;  John  vii.  41  f.),  nay,  even  by  the  emperor 
Hadrian,  who,  to  kill  the  pseudo-Messianic  disturb- 
ances at  the  root,  caused  all  the  Jews  to  be  driven 
out  of  the  region  round  about  Bethlehem  ( Reland, 
J.,  647;  Tertulliau,  Cont.  Jud.,  chap.  13),  and 
the  refutation  of  the  strange  propositions  of  the 
Jewish  theology  after  Christ  hardly  required  the 
great  toil  which  Hengstenberg  has  expended  upon 
ihem.  The  great  freedom  with  which  Matthew 
gives  the  citation  is  to  be  judged  according  to  2 
Cor.  iii.  6.  Calvin :  "  Semper  attendant  lectores, 
i/uorsum  adducant  evangelistic  scri/tturie  locos,  ne 
tcrupidose  in  singulis  verbis  insistant,  sed  contenti 
tint  hoc  uiw,  quod  scriptura  nunquam  torquetur  ab  Mis 

in  alienum  sensum."  The  word  VHS^pQ  is  chosen 
in  reference  to  Hos.  vi.  3;  the  employment  of  the 
plural  is  explained  by  the  older  interpreters  (Je- 
rome, Trera.,  Jun.)  on  the  theory  that  Micah 
speaks  of  the  eternal,  unceasing  procession  of  the 
Son  from  the  Father.  Cocceius  :  "  Omnibus  diebus 
sieculi  egredilur  Jilius  a  pat  re  et  eternum  est  airavyaff- 
xarris  S6^r}s arrov."  That,  however,  is  an  importa- 
tion of  the  previously  conceived  dogmatic  notion, 
without  support  from  the  language.  Hengsten- 
berg's  explanation,  "  place  of  origin,"  is  linguis- 
tically more  appropriate  (Num.  xxxiii.  2;  Ps.  Ixx. 
7),  yet  apart  from  the  true  sense,  for  the  "days  of 
iternity  '  are  not  place,  and   the  assertion  that 

NUYO  in  general  cannot  mean  the  actus  exeundi, 

is  arbitrary  ;  cf.  the  forms  H^O,  ~?P3?n,  SHB, 

etc.  The  plural  may  most  simply  be  regarded  as 
the  rhetorical  plural  especially  frequent  in  poetical 

diction  (Ps.  cxiv.  2;  xlix.  4,  and  the  HlS^in, 
Prov.  iv.  31)  ;  yet  further  on  a  deeper  side-design 
of  the  prophet  will  appear. 

Vers.  2  [3].  But  how  does  this  gracious  pur- 
pose of  God  agree  with  the  heavy  tlneatenings  in 
rhap.  iv.  ver.  14  ?     That  is  explained  by  ver.  2, 

since  it  begins,  paradoxically  enough,  with  7^  T> 
not  "although,"  but  "  because."  Therefore,  pre- 
cisely because  Israel  is  to  he  redeemed  not  by  his 
own  power,  but  by  the  gracious  gift  of  the  Mes- 
siah, and  because  not  out  of  the  secure  city  of  Zion, 
but  out  of  that  despised  Bethlehem,  this  Messiah 
must  come,  will  he  give  them  up;  that  is,  God 
gives  Israel  into  the  hands  of  the  enemy,  ^,""0  as 
2  Chr.  xxx.  6,  until  the  time  that  she  that  bears 
has  borne.  Who  she  is  that  bears  cannot  be 
doubtful  from  chap.  iv.  8  ff.  Then  the  people  were 
tompared  to  Rachel.    Rachel  must  groan  anew  at 


the  Tower  of  the  flock,  that  the  new  birth  might 
come  to  pass.  The  one  in  travail,  accordingly,  is 
not  any  individnal  woman,  as  for  instance  the 
Virgin  Mary,  mother  of  Jesus  (Hengstenberg) 
but  the  people  of  Judah,  of  whom  it  was  predicted 
Gen.  xlix.  10,  that  a  ruler  sprung  from  them 
should  never  fail  until  Shiloh  should  come,  which 
Shiloh  Micah  understands  as  a  person,  and  in  ver. 
4  a,  replaces  by  Shalom.  In  Hos.  xiii.  13,  Israel 
has  not  come  to  the  birth,  but  Judah  is  in  Is.  vii. 
14,  cf  ix.  G,  also  the  pregnant  maiden  who  shall 
bring  forth  the  Immanuel.  In  the  last  distress  the 
Messiah  is  born,  whose  outgoings,  therefore,  are 
as  old  as  the  time  when  the  first  seed  of  promise 
went  forth, — as  when  God  comforted  his  people 
with  the  prospect  of  "  a  time  when  the  travailing 
woman  shpuld  bear;  "as  old  therefore  as  Abraham 
and  Adam  (Gen.  xii.  3).  In  Micah's  mind,  as  the 
connection  of  these  two  verses  shows,  the  same  con- 
clusion is  drawn  as  Paul  plainly  expresses,  Gal.  iii. 
16  :  not  of  many  seeds  does  the  promise  speak,  but 
of  one :  and  so,  all  the  births  which  have  taken 
place  since  that  promise,  and  in  the  line  of  it,  are, 
as  being  only  members  of  the  genealogy  leading  to 
the  Messiah,  goings-forth  of  himself,  the  One.  And 
as  the  people  appear  here  as  his  mother,  not  a  sin- 
gle family  line  leads  to  him,  but  all.  Thus  there 
is  no  incongruity  in  the  fact  that  the  people,  after 
the  representative  capital,  is  called  the  daughter  of 
Zion,  while  yet  he  comes  from  Bethlehem. 

That  is  the  fullness  of  the  time  when  the  gath- 
ering of  the  people,  which  for  the  present  only 
false   prophets    can   promise    (ii.    12),    will    take 

place.    The  sentence  with  "I  connects  itself  to  the 

preceding  as  if   after  "T3?  stood    instead    of  D17 

a  final  temporal  clause :  until  (she  that  bears 
shall  have  borne)  and  the  residue  of  his 
brethren  return  (out  of  the  captivity :  iv.  10). 
Instead  of  the  customary  terminus  terknicus, 
rpHSK?  (cf.  on  ii.  12),  which  returns  again 
afterwards,  we  have  the  synonymous  ""•HJ  (as 
Zech.  xiv.  2),  perhaps  to  indicate  that  we  have 
to  do  not  merely  with  the  inhabitants  of  Judah 
left  from  the  judgment,  but  with  other  estranged 
sons  of  Abraham,  namely,  with  the  members  of 
the  ten  tribes,  now  long  revolted  from  David.  So 
the  word  is  interpreted  by  Hoffman  also,  and  Cas- 
pari,  and  Keil.  That  these  scattered  ones  are  his, 
the  Messiah's  brethren,  is  manifest  from  our  expla- 
nation of  the  first  half  of  the  verse,  but  it  is  em- 
phatically brought  out :  only  as  his  brethren  have 

they  a  right  to  return  to  P37 =  . ,  Prov.  xxvi. 
11)  the  sons  of  Israel,  his  race  (Is.  liiii.  8). 

Vers.  3  [4].  For  not  theirs  is  the  power,  but  he 
will  stand,  in  the  position  of  a  governor,  as  a 
shepherd  anions  his  flock  (Is.  lxi.  5),  and  feed, 
perform  God's  office  (Ps.  xxiii.,  xcv.),  as  the  true 
follower  of  David  called  from  the  flock  to  the 
kingdom  (cf.  on  iv.  8,  but  also  Rev.  xii.),  in 
the  power  of  Jehovah  (cf.  Is.  ix.  5  ;  xi.  2),  in 
the  majesty  of  the  name  of  his  father,  which 
he  himself  will  bear  (Is.  ix.  5;  cf.  x.  21),  and 
whose  Gadn  (majesty)  has  already,  in  ancient 
times,  proved  itself  mighty  over  his  people  (Ex.  xv. 
7).  And  they  shall  abide  [Kleinert :  settle], 
dwell  in  peace,  as  is  described  chap.  iv.  ver.  4. 
And  now  (nm?  spoken  from  tne  standing-point 
of  the  fulfillment,  as  in  iv.  7)  is  He  great,  He 
alone  (cf.  Joel  ii.  21, 20,  and  the  citation  Luke  i.  32) 
unto  the  end  of  the  earth ;    the  kingdom  hal 


CHAPTERS   IV    AND  V. 


31  ■ 


oecome  a  universal  kingdom  (chap.  iv.  ver.  1  ff. ; 
Ps.  lxxii.  8). 

The  three  first  words  of  ver.  4  are  to  he  con- 
nected immediately  with  ver.  3,  and  to  be  separated 
from  the  following  :  And  He  will  be  peace.  Thus 
only  arises  a  satisfactory  sense,  and  the  beautiful 
structure  of  the  third  verse  comes  into  view  :  (1  a) 
and  He  stands,  (b)  and  He  feeds  in  the  power  of 
Jehovah,  (c)  and  in  the  majesty  of  the  name  of  Je- 
hovah; (2  a)  and  they  dwell,  (b)  for  now  is  He 
great  even  to  the  ends  of  the  earth,  (c)  and  He 
will  be  peace.  "  Peace"  is  the  Messiah  called,  as 
quite  similarly  (Eph.  ii.  14)  avros  ((ttiv  t)  elpi]V7) 
fl/jLuy,  with  which  cf.  Judg.  vi.  24 ;  Is.  ix.  5.  The 
reference  to  Gen.  xlix.  10,  indicated  on  ver.  2  is 
manifest,  as  Ezekiel  also  offers  a  personal  inter- 
pretation of  the  obscure  term  Shiloh  (chap.  xxi. 
ver.  32).  Peace  is  the  characteristic  feature  in  all 
the  descriptions  of  the  Messiah's  kingdom  (cf.  par- 
ticularly, Is.  xi.  9,  6).  And  as  David  had  already, 
in  reference  to  the  great  mission,  named  the  heir 
of  the  promise  (2   Sam.  vii.)  Solomon,  man  of 

Seace,  it  was  doubly  natural  for  the  prophet,  who 
ad  before  his  eyes  everywhere  the  mutual  connec- 
tion of  the  historical  relations,  and  who  had  also 
(chap.  iv.  ver.  4)  looked  back  to  the  time  of  Sol- 
omon, to  say  :  He  will  be  the  true  Solomon,  seeing 
that  the  first  one  effected  not  the  peace,  but  the  sun- 
dering of  the  kingdom  (1  K.  xi.  31  ff.). 

Ver.  4  [5],  b,  5  [6].  The  security  and  power  of 
the  new  kingdom,  God's  kingdom,  stands  in  antag- 
onism to  the  world-kingdom,  and  can  attain  to  its 
restoration  only  by  the  destruction  of  the  latter 
(Ps.  ii.  9).  This  is  represented  here  under  the 
name  of  Assyria,  also  in  its  historical,  typical 
signification,  as  a  universal  empire,  as  in  Is. 
xxvii.  13,  while  in  iv.  10  Babylon  appears  in 
the  same  light.  Asshur,  whatever  Assyria  it  may 
be  (L.  Bauer :  another  Assyria;)  Castalio  com- 
pares Virgil's  verse:  "Alter  erit  tunc  Tiphys  et 
altera  quce  vehat  Argo  delectos  heroas;"  when 
he  eometh  into  our  land,  —  the  prophet  speaks 
as  a  member  of  the  people,  —  and  when  he 
treadeth  upon  our  palaces,  then  we  will  set 
up  against  him  (^?V,  as  Judg.  ix.  43)  seven  shep- 
herds and  eight  princes  of  men.  The  distinctive 
terms,  "palace,"  "seven,"  and  "eight,"  connect 
themselves  with  the  threatening  formula  with  which 
Amos  (chaps,  i.,  ii.)  announces  the  approach  of 
the  avenging  catastrophe.  The  grace  will  be 
mightier  than  the  sin ;  hence,  instead  of  the  three 
and  four  sins,  which,  according  to  Amos  ii.  4,  make 
the  judgment  necessary,  seven  and  eight  heroes 
are  named,  who  shall  drive  away  the  enemy.  The 
seven  and  eight  are,  as  we  may  suppose,  not  coor- 
dinate with  the  one  in  whose  hands,  according  to 
5  b,  the  main  transaction  rests,  but  subordinate  to 
him.  That  the  sense  is  only  that  the  Messiah  will 
afford  the  same  protection  to  the  people  as  a  num- 
ber of  heroes  (Umbreit,  and  still  earlier  Hengsten- 
berg),  is  intimated  by  nothing  in  the  text.  Obadiah 
nlso  in  a  quite  similar  connection  has  the  plural 
(ver.  21).  They  are  called  shepherds,  since  the 
prophet,  from  ver.  2  on,  has  constantly  used  the 
figure  of  feeding  (pasturing)  for  dominion,  to  recall 
the  pastoral  origin  of  the  dynasty  of  David. 
Whether  here  the  function  of  leadership  in  war,  or 
that  of  which  John  (xii.  f.)  speaks,  is  most  prom- 
inent in  the  figure,  cannot  be  determined.  Jere- 
miah (xx  ),  Ezekiel  (xxxiv.),  and  Zechariah,  after 
„he  example  of  our  prophet,  and  of  Ps.  xxiii.  and 
xcv.,  present  further  developments  of  the  figure ; 
the  final  amplificat>'?9  of  it,  within  the  limits  of 
Scripture,  is  g>Ven  by  Jesus  himself  in  John  x. 


Nasikh  is  not  an  anointed  one,  but  one  formally 
installed  in  office,  a  prince  (Caspari,  cf.  Hupfeld 
on  Ps.  ii.  6),  and  D"TS  "O^DS  are  princes  among 
the  children  of  men  (Ewald,  §  287,  g). 

Ver.  5  [6].  And  they  shall  feed  [down],  while 
the  protective  agency  for  Israel  is  turned  (cf.  Ps.  ii. 
9  ;  Rev.  ii.  27)  into  a  destructive  one  for  the  hea- 
then, the  land  of  Asshur  with  the  sword,  and 
the  land  of  Nimrod  with  his  [her]  gates.  Nim- 
rod  likewise  is  a  typical  designation  (cf.  iv.  10). 
The  defeat  of  the  enemy  will  drive  them  from  tha 
gates  of  Jerusalem,  into  which  they  would  press, 
to  their  own  gates,  and  crush  them  there  (cf.  Is. 
xxviii.  6).  So  will  He,  the  Messiah,  deliver  from 
Asshur  when  He  eometh  into  our  land,  and 
when  He  treadeth  on  our  borders.  Climax : 
not  at  all  shall  the  enemy  reach  Jerusalem,  but 
at  the  very  border  shall  they  be  met  and  thrust 
back. 

It  appears  from  a  comparison  with  chap.  iv.  ver. 
2,  that  the  prophet  makes  a  distinction  among  the 
heathen  themselves  between  those  who  are  disposed 
to  salvation  and  those  who  are  hardened  against 
it.  The  one  class  will  voluntarily  press  towards 
salvation,  the  others,  by  irresistible,  judicial  power 
be  brought  to  a  recognition  of  God's  sovereignty 
(Ps.  ii.  12).  Thus  also  the  apparent  contradiction 
between  our  passage  and  Is.  xix.  23  ff.  is  explained. 
The  same  antithesis  is  carried  through  in  what  fol- 
lows :  — 

Vers.  6-8  [7-9].  The  people  of  God,  in  its  par- 
ticipation in  the  work  of  the  Messiah,  is  a  benefi- 
cent dew  for  those  who  seek  God,  a  destructive  one 
for  those  who  hate  Hiin  ;  Luke  iii.  34  ;  Rom.  ix. 
33  coll.  Is.  viii.  14;  xxviii.  16.  Then  will  the 
remnant  of  Jacob,  which  through  the  Messiah 
will  have  shared  in  salvation  (cf.  on  ver.  2),  be  in 
the  midst  of  the  abundance  of  the  peoples  (cf. 
chap.  iv.  ver.  2)  as  dew,  image  of  the  vivifying 
refreshment  which  descends  from  heaven  (Hos.  xiv. 
6)  from  Jehovah,  not  by  human  caprice  and  cal- 
culation, and  with  human  failures  (Is.  Iv.  10),  as 
rain-showers  on  the  grass.  Grass  without  rain 
presents  a  dry  and  withered  appearance,  and  with 
it,  therefore,  a  God-forsaken  people  may  well  be 
compared  (Is.  xl.  6),  as  again  with  a  field  full  of 
dry  bones  (Ezek.  xxxvii.).  If  elsewhere  the  rain 
coining  from  God  is  mentioned  with  reference  to 
the  certainty  of  its  fertilizing  effect  (Is.  Iv.  10), 
here  it  is  thought  of  as  that  which  tarrieth  not 
for  men,  and  waiteth  not  for  the  children  ot 
men,  which  (as  is  implied  in  the  phrase  "from 
Jehovah,"  in  the  first  member)  is  not  at  all  depend- 
ent on  the  doings  and  strivings  of  men,  but  alone 
on  the  grace  of  God  which  supplies  it  according 
to  his  own  thoughts  and  his  own  laws  (Is.  Iv.  8) 
Umbreit :  The  Lord's  congregation  is,  in  its  heav 
enly  call,  in  its  independence  of  the  favor  of  men, 
a  dew  which  falls  in  refreshing  drops  on  the  herb- 
age of  the  world  ;  it  works  with  as  fertilizing  an 
effect  on  the  variously  stocked  field  of  the  peoples 
round  about. 

Ver.  7  [8J.  But  again  will  also  the  remnant 
of  Jacob  be  among  the  heathen,  in  the  midst  of 
the  abundance  of  the  peoples  as  a  Hon  ... 
unsparingly.  That  the  figures  of  dew  and  a  lion 
stand  in  contrast,  is  obvious ;  and  to  attempt  to 
combine  them  with  reference  to  the  element  com- 
mon to  both,  suddenness  —  Israel  will  fall  like 
dew  as  unexpectedly  as  a  lion  on  his  prey  (Hit- 
zig)  —empties  the  passage  of  meaning,  to  say 
nothing  of  the  turgidity.  Our  verse  runs  parallel 
to  ver.  5,  as  ver.  6  to  chap.  iv.  ver.  2  ff. 

Ver.  8  [9].     With  e suiting  shout  the  prophe 


38 


MICAH. 


cheers  Israel  on,  as  he  marches  toward  the  object 
indicated  in  the  preceding  verse :  High  be  thy 
hand  (Is.  xxvi.  11)  above  thine  oppressors,  —  he 
goes  forth,  not  in  pride,  but  summoned  by  oppres- 
sion, for  defense,  —  and  let  all  thy  foes  be  cut 
off.     Cf.  Is.  lx.  12. 

Vers.  9-14  [10-15].  The  Threatening  which  lies 
ill  the  Promise.  If  Israel,  the  kingdom  of  the  fu- 
ture, is  to  be  established,  it  must  be  pure,  pure  from 
confidence  in  any  help  beside  God's,  whether  hu- 
man measures,  force  of  arms,  and  the  like,  or  idols. 
Accordingly,  Ood  must  root  out  of  Israel  all  abom- 
inations, before  the  judgment  on  the  rebellious 
nations  can  come.  Cf.  1  Pet.  iv.  17  ;  Jer.  xxv.  29. 
And  it  will  come  to  pass  in  that  day,  saith  Je- 
hovah, that  I  will  destroy  thy  horses  out  of  the 
midst  of  thee,  and  .  .  .  strongholds.  Parallel 
to  our  prophecy,  and  serving  as  a  commentary 
upon  it,  stand  many  passages  in  the  prophet  Isaiah. 
He  also  mentions  first  of  all  the  war-chariots  and 
cavalry  which  had  been  brought  in  from  Egypt 
simultaneously  with  the  origin  of  idolatry,  as  an 
abomination  in  the  eyes  of  God  (ii.  7,  cf.  xxxi.  1  ; 
1  Kings  x.  21  f.),  and  declares  that  the  fortresses 
mus!  be  destroyed  (ii-  15) ;  because  all  that  is  flesh 
and  not  spirit,  and  Israel  shall  be  delivered  not  by 
man  (xxxi.  S).  If  the  kingdom  of  peace  is  to 
come,  the  putting  away  of  the  weapons  of  war 
(iv.  8)  must  begin  in  Israel.  From  the  same  point 
of  view  is  the  mention  of  cities  to  be  regarded. 
Sacred  history  derive-  the  first  origin  of  cities  from 
the  first  murderer;  tne  close  aggregation  of  men 
for  mutual  protection  (Gen.  iv.  17),  that  is,  on 
account  of  the  experience  and  further  apprehen- 
sion of  murder  and  homicide.  Compare  the  posi- 
tive term  of  the  prophecy,  Ezek.  xxxviii.  12; 
Zech.  ii.  8  f. 

Ver.  11  [12].  As  the  self-help  through  war, 
so  vanishes  also  self-deception  through  unprofit- 
able and  ensnaring  idolatry,  which,  in  contrast 
with  the  reverence  for  Jehovah  expressed  in  proph- 
ecy and  worship,  is  characterized  by  the  two  marks 
of  divination  and  worship  of  idols :  And  I  will 
destroy  divinations  out  of  thy  hand,  and  thou 
shalt  have  no  more  soothsayers.  Sign-monger- 
ing  by  hand  (with  staves,  rods,  drinking-cups, etc.) 
and  observations  of  the  sky  and  clouds  (both  can 
be  understood  from  the  word  p3?D,  from  p!7,  a 
cloud),  are  used  to  represent  all  kinds  of  sorcery 
and  magic. 

Ver.  12  [13].  Then  will  I  cut  off  thy  stone 
images  and  thy  molten  images  out  of  the  midst 
of  thee ;  and  no  more  shalt  thou  worship  the 
work  of  thy  hands. 

Ver.  13  [14j.    And  I  will  tear  down  thy  Ash- 

erahs  —  m^tt'S,  as  Deut.  vii.  5  irregularly  writ- 
ten with  ■>  in  the  penult  denotes,  according  to  the 
derivation  from  ~!CTS,  related  to  "lU,^,  the  tree- 
trunk  stuck  upright  in  the  ground  to  be  wor- 
shipped (Deut.  xvi.  21 ),  such  as  were  the  symbols 
of  the  nature-gods  in  the  Canaanitish  idolatry  — 
out  of  the  midst  of  thee,  and  destroy  thy 
cities.  These  are  regarded  here  not  as  fortified 
places,  but  as  seats  of  false  worship,  as  i.  v.  cf.  Is. 
xv.  1. 

Ver.  14.  Then,  when  thus  the  purification  is 
completed  within  thee,  I  will  execute  vengeance 
in  anger  and  wrath  on  the  people  who  have 
not  heard.  This  last  addition  establishes,  through 
the  implied  consequence,  that  some  heathen  na- 
tions will  hear,  the  distinction  made  on  ver.  5. 


DOCTHLNAL  AND  ETHICAL. 

A  light,  a  city  on  a  hill,  toward  which  th« 
heathen  stream  —  that  is  the  holy  congregation 
(Matt.  v.  14).  In  the  time  of  salvation  she  is 
loosed,  by  the  catastrophe  spoken  of  in  iii.  12, 
from  her  natural  substratum,  the  little  earthly  hill 
of  Zion,  and  in  her  spiritual  significance,  as  no 
longer  a  mere  centre  of  a  temporal  system  of  wor- 
ship, but  the  source  of  the  perfect  instruction  con- 
cerning God,  exalted  high  above  all  that  is  high 
on  the  earth.  As  upon  the  figure  of  David  the 
prophetic  figure  of  the  Messiah  is  developed,  so 
upon  the  figure  of  Jerusalem  is  the  prophetic  fig- 
ure of  the  holy  community  of  the  future  (cf.  Ps. 
lxxxvii.).  As  once  from  the  tower  of  Babylon, 
which  they  had  raised  for  themselves,  sinners  were 
scattered  over  the  world,  so  God  now  sets  up  the 
banner  around  which  they  are  to  assemble.  Prom 
men  the  multitude  of  ways,  from  Him  the  oneness 
of  way.  From  men  the  centrifugal  power,  from 
Him  the  centripetal.  Now  must  the  deceitful 
voices  of  the  gods  and  the  oracles  be  dumb,  to  in- 
quire of  which  the  heathen  travelled  over  land  and 
sea ;  inquiries  of  the  heavens  also  and  of  the  abyss 
(Deut.  xxx.  12  fl.)  must  cease.  The  world  is 
aroused  to  receive  the  statute  and  watch-word  of 
God  which  goes  forth  from  Zion.  And  this  watch- 
word is  Peace,  not  the  peace  which  the  world 
giveth,  for  "  in  the  world  ye  shall  have  tribula- 
tion," but  which  God  alone  can  give,  when  He  be- 
comes judge  of  the  nations.  He  has  become  the 
God  of  the  world,  the  calling  of  Israel  the  religion 
of  the  world.  Then  there  is  a  quiet,  blessed  abid- 
ing ;  God's  congregation  are  the  quiet  in  the  land. 
With  glorified  lustre  the  times  of  Solomon,  the 
Peaceful,  return.  And  whatever  of  noble  fame 
there  is  among  men  grows  pale  before  his  name, 
or  receives  new  splendor  through  his  name. 

But  that  the  light  may  burn  clear  it  must  first 
be  purified  from  the  dross.  Not  with  the  proud, 
who  rejoice  in  their  own  light,  dwells  the  Holy 
who  is  the  only  light,  and  a  burning  flame  for  the 
ungodly,  but  with  those  who  are  humble  and  of  a 
contrite  spirit  (Is.  lvii.  15).  Not  until  he  is  crip- 
pled in  the  contest  with  God  does  Israel  receive 
the  blessing  (Gen.  xxxii.  25).  The  tower  to  which 
the  congregation  turn  is  not  a  regal,  but  a  flock- 
tower.  Prom  the  flock  proceeds  the  rule,  and  the 
flock  are  the  ruled.  David  was  a  shepherd,  shep- 
herds first  heard  of  the  Saviour,  a  shepherd  was 
He  himself. 

But  until  then,  until  the  spiritual  completion  of 
things,  the  way  is  still  long.  Jerusalem  is  still 
standing,  and  must  first  pass  through  the  purify- 
ing judgments,  whose  end  was  described,  ch.  iii.  12. 
Heavily  struggles  the  congregation  which  is  to  be 
made  perfect,  under  the  terrors  of  the  judgment. 
Out  of  her  must  the  Messiah  be  born,  from  whom 
help  cometh.  But  wave  upon  wave  rushes  on  au*» 
clashes  her  that  travaileth,  yea,  the  waves  will 
sweep  her  away  from  the  shore  where  she  thought 
herself  concealed.  Under  God's  severe  dealings 
there  must  first  come  upon  Zion's  lips  the  cry : 
"  Lord,  depart  from  me,  for  I  am  a  sinner,"  before 
she  can  hear  it  said  from  his  lips:  "  Pear  not,  fot 
from  henceforth  shalt  thou  catch  men."  And  al 
though  she  arise  in  might,  so  long  as  her  Messiah 
is  not  born,  all  her  labors  come  to  nought,  she 
labors  in  vain  and  spends  her  strength  for  nought 
(Is.  xlix.  4).     She  must  endure  the  worst. 

Over  against  her  stands  the  world-power,  d'  (ian. 
fiom  ancient  times,  and -jrcvn  up  togethei  witk 


CHAPTERS   IV.  AND  V. 


3i 


her.  And  to  the  fullest  power  of  manifestation 
must  she  come,  yea,  must  accomplish  the  last 
shame  of  subjugation  and  extermination  upon  the 
inheritance  of  God,  before  she  can  herself  be 
judged  ;  for  God  judgeth  not  before  the  time  is 
fulfilled  (Gen.  xv.  16).  But  the  days  of  the  world- 
power  also  are  numbered.  She  is  allowed  by  God 
to  perform  her  work  and  she  performs  it ;  but 
while  she  gathers  all  her  might,  she  gathers  it  still 
only  for  the  destruction  which  God  has  appointed 
to  her. 

For,  when  the  time  is  fulfilled,  the  Messiah  will 
be  born  of  the  travailing  congregation.  Not  in- 
deed in  the  outward  Zion.  Over  that  hangs  the 
doom  of  destruction.  But  the  poor  of  the  world 
hath  God  chosen.  Out  of  little  Bethlehem  will  He 
tome  toward  whom  all  the  promises  have  pointed 
from  the  beginning,  because  from  the  beginning 
He  was  with  God,  and  toward  his  coming  all  his- 
tory looks.  Israel  is  abandoned,  but  abandoned 
for  the  glory  of  God,  which  shall  be  accomplished 
through  the  Messiah.  When  everything  totters, 
under  the  divine  judgments,  He  alone  stands  firm 
and  enters  on  his  shepherd  office  to  fulfill  the 
prophecy  of  the  kingdom ;  through  Him  God  be- 
comes the  world-God,  and  Israel's  religion  the 
world-religion,  and  in  Him  is  the  Peace,  yea,  He 
is  Himself  Peace. 

But  the  world  will  not  have  the  peace.  The 
heathen  flow  unto  it ;  some  of  them  however  do 
not  join  in  this  movement,  but  would  destroy  the 
kingdom.  These  flow  on  to  be  judged.  It  is  an- 
other David  who  acts  the  shepherd  here.  For  fall- 
ing and  for  rising  again,  one  for  life  another  for 
death,  thus  stands  the  Messiah,  and  with  Him  the 
congregation  of  God,  in  the  midst  of  the  nations, 
in  the  midst  of  history. 

Those  who  belong  to  Him  are  a  congregation  of 
the  holy,  separated  from  all  that  is  impure,  from 
all  in  which  man  trusts  apart  from  God,  which  he 
loves  and  fears  besides  God ;  and  therefore  tri- 
umphant, because  God  maintains  her  cause. 

Hengstenberg  :  It  makes  no  difference  as  to 
the  thing  whether  the  nations  walk  with  their  bod- 
ily feet  or  with  the  feet  of  the  soul,  whether  they 
move  toward  the  proper  Mount  Zion,  or  toward 
the  Church,  which  was  typified  by  that,  only  that 
the  beginning  of  the  pilgrimage  must  belong  to  a 
time  when  symbol  and  thing  signified  were  still 
together,  the  outward  Zion  was  still  the  seat  of 
the  Church.  Incessantly  strides  the  divine  judg- 
ment towards  its  final  issue,  irresistibly  the  divine 
grace  wrests  from  the  enemy  the  prey  which  ap- 
peared to  be  given  up  to  them  forever.  New 
phases  of  sin  introduce  new  phases  of  judgment, 
a  new  phase  of  worldliness  a  new  onset  of  the 
world-power.  That  the  fulfillment  of  the  prophecy 
of  the  Old  Testament  forms  a  side  object  of  the 
occurrences  of  the  New  Testament,  that,  however, 
this  object  was  with  none  of  the  latter  the  only 
object,  that  each  of  them,  rather,  has  its  signifi- 
cance apart  from  prophecy,  and  that  by  this  sig- 
nificance prophecy  and  history  are  both  equally 
ruled,  is  everywhere  manifest.  Among  the  bless- 
ings which  the  Messiah  should  bring  to  the  con- 
gregation of  the  righteous,  is  first  perceived  the 
fundamental  benefit,  the  condition  of  all  others, 
namely,  the  transformation  which  He  will  produce 
!n  the  disposition  of  the  covenant  people.  This 
Above  all  things  must  be  changed,  if  they  are  not 
•till  further  to  be  given  up  to  judgment.  False 
Israel  is  the  proper  booty  of  the  world. 

Schmiedeh  :  The  three  periods  of  deliverance 
in  Micah  give  the  basis  for  subsequent  prophecy  ; 


(1.)  The  redemption  from  Babylon  is  unfolded  bj 
Is.  xl.-lx.,  and  in  such  a  way  that  this  redemption 
becomes  the  typical  form  for  the  entire  subsequent 
development  of  the  kingdom  of  God.  (2.)  The 
deliverance  of  Jerusalem  from  the  universal  attack 
of  the  nations  is  represented  :n  Ezek.  xxxviii.- 
xxxix.  as  the  last  triumph  of  Israel.  (3.)  The 
rescue  from  the  last  calamity  of  all,  in  which  the 
city  itself  is  conquered,  and  the  judge  of  Israel  is 
mocked,  lies  at  the  bottom  of  the  concluding 
prophecy  of  Zechariah. 

Calwer  Bible  :  That  is  a  comfort  to  him, 
that  God's  instruments  of  punishment  upon  Israel 
find  also  an  avenger  again  for  their  tyranny,  even 
in  the  people  of  Israel,  although  these  must  first 
have  passed  under  the  rod. 

Schlier:  Not  until  Zion  the  impure  has  been 
destroyed,  can  it  become  the  seat  of  God's  holy 
dominion ;  Zion's  people  must  first  be  led  far 
away  as  captives,  before  they  become  a  people 
strong  in  the  Lord  and  victorious  over  all  peoples ; 
Zion's  king  must  be  deeply  humbled  before  the 
true  king  of  David's  lineage  comes,  who  brings 
everlasting  peace  to  his  people. 

Of  the  fulfillment.  Justin  Martyr  (Dial.  c. 
TV.)  :  As  many  of  us  as,  moved  by  the  law  and 
by  the  word  coming  out  of  Jerusalem,  through 
the  Apostles,  have  come  to  the  faith,  and  fled  for 
refuge  to  the  God  of  Jacob  and  of  Israel,  filled 
until  then  with  war  and  slaughter  and  all  iniquity, 
we  have  everywhere  changed  the  instruments  of 
war  into  instruments  of  peace,  and  are  building 
piety,  righteousness,  philanthrophy,  faith,  hope,  etc. 

Calvin  :  Although  God  governed  the  ancient 
people  by  the  hand  of  David,  Josiah,  Hezekiah, 
yet  there  lay  as  it  were  a  shadow  between,  so  that 
God  ruled  in  a  hidden  way.  The  prophet,  accord- 
ingly, here  expresses  the  difference  between  that 
typical  outline-shadow  of  the  kingdom  and  the 
later,  new  kingdom  which  God  would  reveal 
through  the  Messiah.  And  that  is  truly  and  defi- 
nitely fulfilled  in  the  person  of  Christ.  For  al- 
though Christ  was  the  true  seed  of  David,  He  was 
still  at  the  same  time  Jehovah,  that  is,  God  mani- 
fest in  the  flesh. 

Hengstenberg  thinks  himself  obliged,  follow- 
ing' ancient  examples,  to  interpret  iv.  9-14  in  an 
apocalyptic  way,  as  a  chronological  series,  so  that 
in  vers.  9,  10  the  Babylonian  catastrophe,  in  ver 
11  the  Maccabean  struggles,  in  ver.  14  the  oppres- 
sions of  the  Romans  should  be  foretold.  Com- 
pare, on  the  contrary,  the  explanation  given  above. 

Rosenm.,  Casp.,  and  Keil  give  an  eschatolog- 
ical  reference  to  these  verses. 

Schmieder  :  It  is  an  entire  mistake  to  interpret 
this  great  prophecy  of  Micah  of  any  one  historical 
event,  as  though  it  was  completely  fulfilled  in  that. 
The  interpretation  coi-responds  nowhere  in  its  en- 
tire fullness,  not  even  with  the  expressly  promised 
deliverance  from  Babylon.  This  should  not  ex- 
pose the  prophecy  to  suspicion,  but  only  warn  us 
against  the  undue  haste  of  expositors.  The  proph- 
ecy rests  on  visions  which  represent,  not  separate 
historical  events,  but  which  in  large,  figurative 
sketches  show  the  course  of  the  development  of 
God's  kingdom.  What  the  Holy  Spirit  thus 
speaks,  that  the  Holy  Spirit  alone  can  interpret, 
not  all  pious  curiosity  of  historical  learning. 

HOMILETICAL  AND  PRACTICAL. 

On  iv.  1-8.     The  kingdom  of  God. 
1.  Its  central  point:   the  glorified   and   exalted 
Zion.  the  source  of  the  statutes  and  revelation^ 


10 


MICAH. 


and  through   grace,  the  ancient,  chosen   seat  of 
Gtod's  dominion.    Ver.  1  a-c,  2  g,  h,  8. 

2.  Its  citizens :  those  who  flow  toward  it  thirst- 
ing for  rit,rhteosuness,  longing  for  salvation.  Ver. 
1  a,  2  a-f,'6,  7. 

3.  Its  order :  God's  law  and  God's  peace.  Ver. 
3. 

4.  Its  blessedness :  rest,  security,  prosperity. 
Ver.  4. 

5.  Its  duration :  eternal,  like  God  Himself.   Ver. 

Ver.  1.  The  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory.  The 
city  on  the  hill  shines  and  is  not  concealed ;  it  is 
thy  own  fault  if  thou  see  not.  Salvation  comes 
of  grace ;  but  that  thou  mayest  possess  it  the  voice 
of  desire  must  be  in  thy  heart.  He  who  would 
not  suffer  law  and  justice,  and  longs  not  therefor 
in  humble  prostration,  is  not  ready  for  the  Gospel 
either.  —  Ver.  3.  God's  judgments  are  best,  and 
are  clear  enough  for  him  who  has  part  in  the  Holy 
Ghost.  Plough  and  scythe  cease  not ;  sowing  and 
reaping  are  stall  attended  with  toil,  but  what  was  a 
curse  has  become  a  blessing.  —  Ver.  4.  Who  longs 
not  for  rest  ?  In  the  kingdom  of  God  thou  hast 
peace.  The  terrors  of  the  world  are  for  him  alone 
who  goes  with  the  world.  —  Ver.  5.  In  God's 
name!  With  that  begin  all  thy  work,  then  will 
it  go  on  prosperously.  —  Ver.  6.  Even  the  Old 
Testament  knows  that  not  until  after  the  fullness 
of  the  heathen  will  Israel  after  the  flesh,  humbled 
and  contrite,  enter  into  the  kingdom.  Why  is  his 
entrance  delayed  ?  Because  Christians,  instead  of 
regarding  God's  way,  and  thus  living  in  peace, 
consume  each  other  in  strife  and  spiritual  warfare, 
and  so  throw  doubt  over  the  certainty  of  the  di- 
vine promises.  Until  ver.  3  is  fulfilled  (in  a  spir- 
itual sense),  ver.  6  also  will  not  be  fulfilled.  — 
Vers.  7, 8.  How  will  the  dominion  be?  The  ques- 
tion is  obscure,  and  can  be  answered  only  from  the 
New  Testament.  One  thing  only  is  sure  —  that 
God  will  reign  forever. 

Hengstenberg  :  On  ver.  2.  The  ways  of  the 
Lord  are  the  ways  in  which  He  would  have  men 
walk,  —  the  ways  of  living  which  are  well  pleasing 
to  Him.  The  antithesis  is  the  walking  in  one's 
own  ways  (Is.  liii.  6),  the  direction  of  the  life  ac- 
cording to  the  caprice  of  the  corrupt  heart  itself. 

Michaelis  :  The  Messiah  will  be  a  teacher, 
says  Kimchi.  And  it  is  quite  remarkable  how  the 
old  teachers  of  the  Jews  themselves  say  expressly, 
that  the  Messiah  will  interpret  the  words  of  the 
law,  and  discover  the  errors  of  the  Jews  ;  that  the 
doctrine  which  men  learn  before  Him  will  not  be 
tonsidered  in  comparison  with  his  new  law. 

Burck  :  Ver.  3.  Jehovah  Himself  will  reign 
through  his  law  and  spirit.  The  office  which  ye 
most  shamefully  disregard  (ver.  3),  will  be  most 
faithfully  discharged. 

Michaelis  :  One  may  not  object  to  this  what 
Christ  says  (Matt.  x.  34  if.),  that  He  was  not  come 
to  bring  peace  on  the  earth  but  a  sword ;  for  this 
happens  per  accidens  through  human  depravity ; 
and  these  disturbances  Christians  do  not  excite 
but  suffer.  The  perfect  fulfillment  of  this  proph- 
ecy, moreover,  is  reserved  for  the  final  completion 
of  all  things. 

Calwer  Bible  :  Ver.  4.  Even  under  Solo- 
mon's reign  was  it  so  (1  Kings  iv.  25),  as  also  the 
ereat  crowd  of  men  in  Israel,  which  is  promised 
(ii.  12),  likewise  existed  in  Israel,  according  to  1 
Kiugs  iv.  20,  under  Solomon.  Solomon's  reign 
•vas  indeed  the  chief  type  of  the  final  reign  of 
Messiah. 


Caspari  :  Ver.  5.  We  have  *»  do  with  a  prom- 
ise. _  An  admonition,  or  decree  implying  an  ad- 
monition, would  not  be  appropriate  "here  amona 
mere  promises.^  The  walking  in  the  name  of  Jeho 
vah,  however,  is  not  to  be  regarded  as  a  merit  de- 
serving salvation,  but  as  a  conditioning  grace 
which  has  been  bestowed  upon  Israel. 

Calvin  :  Ver.  8.  The  prophet  here  establishes 
the  souls  of  the  pious,  that  they  may  hold  out 
steadfast  through  the  long  delay,  and  not  be  dis- 
couraged by  the  present  defeat  so  as  to  despair  of 
the  fulfillment  of  God's  promises.  The  dominion 
of  the  daughter  of  Zion  is  made  prominent,  be- 
cause the  king  in  Israel  had  obscured  the  j>iory 
of  God. 

Gdlich:  It  is  called  the  ancient  kingdom,  (1.) 
Because  it  is  David's  kingdom  in  his  son  Christ. 
(2.)  Because  it  is  a  kingdom  proceeding  from 
among  them,  not  of  foreign  princes.  (3.)  Because 
it  is  the  kingdom  of  God.  (4.)  Because  it  is  the 
kingdom  of  the  twelve  tribes  reunited  as  at  the 
time  of  David  and  Solomon.  (5.)  Because  it  is 
the  kingdom  over  the  heathen  as  David  and  Solo- 
mon  ruled  over  the  heathen. 

Luther  :  Ver.  1.  The  kingdom  of  Christ,  or 
the  preaching  of  the  Gospel,  has  been  made  so 
sure,  and  so  firmly  established,  that  it  can  be  stifled 
or  exterminated  by  no  power,  however  great.  — ■ 
Ver.  2.  In  particular,  the  prophet  wished  to  show 
the  difference  between  the  kingdom  of  Christ  and 
the  kingdom  of  Moses  and  the  law.  Moses  is  a 
dreadful  teacher;  constrains  and  drives  the  people 
to  a  shadow  of  obedience.  But  the  kingdom  of 
Christ  has  a  willing  people  (Ps.  ex.),  who  of  them- 
selves like  sheep  follow  their  shepherd.  Eor  to 
such  willing  obedience  are  they  moved  by  the 
great,  unspeakable  benefits.  —  Ver.  3.  If  any  one 
is  so  utterly  unacquainted  with  Holy  Scripture  as 
to  interpret  this  text  to  mean  that  a  Christian 
either  may  not  bear  arms,  or  not  legitimately  use 
them,  he  very  uuskillfully  perverts  the  whole  sense 
of  the  prophet.  For  he  takes  this  saying  concern- 
ing the  spiritual  kingdom  of  Christ  and  applies  it 
to  the  bodily  kingdom  ;  and  this  he  does  against 
the  plain  Scripture,  which  enjoins  on  the  temporal 
magistracy  that  they  should  protect  their  subjects 
in  the  enjoyment  of  their  rights,  and  help  main- 
tain the  general  peace.  —  Ver.  4.  What  a  great 
difference  is  there  between  householders !  Yet  if 
they  be  Christians,  each  of  them  has  his  noble 
fruits,  with  which  to  help  and  support  others.  — 
Ver.  6.  Yet  who  would  be  so  pusillanimous  as  not 
easily  to  allow  God  to  take  away  his  earthly  goods, 
it  he  only  has  sure  hope  of  the  heavenly  goods  * 

Starke  :  Ver.  1.  At  the  time  of  Christ,  Mount 
Zion  stood  over  all  other  mountains.  The  Church 
of  the  New  Testament  has  a  great  preeminence 
over  the  Church  of  the  Old  Testament.  Christ 
maintains  and  extends,  even  amid  manifold  dis- 
ruption and  desolation  of  the  earthly  kingdoms 
his  spiritual  kingdom  —  the  Christian  Church  on 
earth  —  by  his  Word  and  Gospel.  —  Ver.  2.  It 
is  not  enough  that  each  one  believes  for  himself, 
one  must  also  excite  another  by  fraternal  means 
unto  righteousness.  We  must  not  only  send 
others  to  church,  but  also  visit  it  ourselves.  Not 
all  who  come  to  the  church  arc  on  that  account 
true  members  of  the  church,  but  only  those  who 
come  in  true  simplicity.  —  Ver.  3.  Christiana 
should  be  a  peaceable  people  and  not  live  in  bick- 
erings, strife,  and  enmity.  True  piety  is  rewarded 
in  this  world  also  (1  Tim.  iv.  8).  —  Ver.  5.  It  is 
a  devilish  opinion  that  men  may  be  savei  in  all 
religions.     Christ's  kingdom  is  not  a  worldly  boi 


CHAPTERS  IV.  AND  V 


41 


an  eternal  kingdom.  A  Christian  must  fear  God 
not  for  a  time  only,  but  constantly.  —  Ver.  6. 
Bodily  plagues  and  all  kinds  of  chastisements  be- 
long to  the  strange  ways  of  God,  by  which,  how- 
ever, He  seeks  to  bring  the  erring  into  the  right 
way.  The  cross  must  give  birth  to  the  Church  of 
Christ.    Hold  fast  and  endure. 

Pfaff  :  Ver.  1 .  The  church  of  the  New  Testa- 
ment rests  on  an  immovable  foundation.  Even 
the  gates  of  hell  cannot  prevail  against  it.  All 
the  kingdoms  of  the  world  are  nothing  to  be  con- 
sidered of  in  comparison  with  the  kingdom  of 
Christ.  — Ver.  3.  Because  there  is  still  everywhere 
war,  hatred,  and  enmity  among  those  who  should 
be  Christians,  the  Lord  still  judges  the  peoples  and 
punishes  the  heathen.  —  Ver.  5.  No  one  is  capable 
of  the  peace  of  God  except  him  who  walks  in  the 
name,  and  in  the  power,  and  according  to  the 
commandments  of  the  Lord. 

Qoandt  :  Ver.  1.  As  Zion,  so  far  as  it  signified 
also  Jerusalem,  was  the  capital  of  God's  kingdom 
under  the  Old  Testament,  the  language  of  the 
prophets  naturally  adapted  itself  to  that,  and  thus 
the  whole  kingdom  of  God,  from  its  Old  Testa- 
ment germs  on  toward  its  New  Testament  devel- 
opment, on  earth  and  in  heaven,  was  designated 
by  the  name  of  Zion,  the  mount  of  God.  —  Ver. 
3.  The  kingdom  of  peace  is  building  itself  up 
even  in  these  periods,  in  so  far  as  Christian  people 
have  already  beaten  many  a  sword  into  plough- 
shares and  many  a  spear  into  pruning-hooks ;  this 
imperfect  fulfillment  is  a  pledge  of  the  complete 
fulfillment. 

On  chap.  iv.  9-14.  Of  the  struggles  of  God's  con- 
grey  at  ion. 

They  must  be  maintained  — 

1.  Under  heavy  sorrow  in  secure  expectation  of 
the  final  redemption  (vers.  9,  10). 

2.  Under  the  mighty  assaults  of  the  foe  in  sure 
confidence  that  the  Lord  sits  upon  the  throne  (vers. 
11,  12). 

3.  In  constant  self-examination.  For,  although 
the  victory  must  certainly  be  given  to  God's  cause 
(ver.  13),  nevertheless,  until  Christ  is  born  in  the 
congregation  (and  in  each  individual,  ver.  1),  the 
result  of  every  contest  is  deserved  disaster  and  dis- 
grace (ver.  14). 

Ver.  9.  Desperate  complaint  under  the  struggle 
and  sorrow  which  God  lays  upon  thee  is  a  sign  that 
Christ  is  not  in  thee.  See  to  it  that  it  becomes  the 
right  complaint  and  sadness ;  then  will  He,  amidst 
the  pain,  be  born  in  thee.  —  Ver.  10.  In  his  misery 
the  prodigal  son  first  found  his  way  to  his  father's 
house. — Ver.  11.  How  much  more  earnestly  must 
we  be  concerned  that  God's  name  should  be  hallowed 
through  our  faith  and  life,  since  we  know  that  to  his 
enemies  nothing  is  more  agreeable  than  to  see  us 
dishallowed.  While  we  are  not  unholy  no  one  can 
render  us  so ;  and  those  who  attempt  it  do  so  for 
their  own  condemnation  and  ruin.  —  Ver.  13.  In 
the  fortunes  of  the  congregation  there  is  a  constant 
ebb  and  flow.  Let  us  be  on  our  guard  against 
pride  in  apparently  prosperous  seasons,  against 
despondency  in  the  drought.  —  Ver.  14.  It  is  a 
very  wretched  thing,  that  many  Christians  re- 
member not  until  amid  the  furious  assaults  of  the 
enemy  that  they  belong  together,  so  as  to  spare 
one  another  ;  but  at  other  times  for  trifling  causes 
refuse  salvation  to  each  other  and  will  not  dwell 
under  one  roof. 

Hengstenberg  :  On  ver.  9.  The  mingling  to- 
gether of  judgments  with  promises  of  salvation 
should  guard  believers  against  vain  hopes,  which, 
tf  not  supported  by  the  event,  change  into  so  much 


the  deeper  despondency.  It  contains  also  an  in 
direct  solace  in  itself,  for  He  who  sends  the  predic- 
tion of  what  shall  be,  under  his  control  must  it 
stand,  and  "  He  who  sends  can  turn  it  away."  The 
greatest  reason  for  our  faint-heartedness  under  the 
cross  is  the  doubt  whether  it  comes  from  God. 

Calvin  :  Ver.  10.  As  soon  as  He  has  strength- 
ened the  souls  of  believers  to  bear  the  cross,  He 
adds  the  hope  of  salvation. 

Luther  :  Birth-pangs  indicate  not  a  death  but 
a  twofold  life,  that,  namely,  the  mother  is  to  be 
delivered  of  her  burden  and  the  new  man  born.  — 
Ver.  11.  Israel,  with  his  claim  to  be  alone  the  peo- 
ple of  God,  was  a  thorn  in  the  eye  of  the  heathen. 
Starke  :  Ver.  9.  In  great  distress  of  heart 
men  often  either  forget  God's  promises,  or  begin 
in  some  measure  to  despair  of  their  fulfillment.  — 
Ver.  10.  Then  is  the  cross  most  lightly  borne,  when 
we  consider  the  will  of  God,  and  yield  ourselves  pa- 
tiently to  the  trouble.  —  Ver.  12.  The  ungodly  in 
their  persecution  of  the  saints,  always  have,  doubt- 
less, an  evil  design,  but  God  knows  how  neverthe 
less  to  turn  it  to  good.  —  Ver.  13.  A  great  army 
can  accomplish  nothing  unless  God  gives  it 
strength.  —  Ver.  14.  And  all  preparation  for  war 
is  vain  when  God  would  punish.  Those  who  de- 
spise Him  and  his  Word  are  despised  by  God  in 
return,  and  given  over  to  the  scorn  of  men. 

Pfaff:  Ver.  11  if.  The  enemies  of  Christ's 
kingdom  must  not  think  that,  bemuse  by  God's 
appointment  they  are  permitted  to  plague  the 
church  for  a  time,  this  will  pass  unpunished.  The 
iniquity  will  be  returned  upon  their  own  heads 
Against  God's  judgments,  when  they  fall,  avails 
no  military  preparation,  but  only  the  preparation 
through  repentance  and  prayer. 

Rieger:  Even  in  our  Church,  and  amid  the 
priceless  liberty  of  conscience  with  which  God  has 
blessed  us,  his  kingdom  is  still  every  where  hampered 
and  oppressed  by  the  power  and  spirit  of  the  world, 
and  one  cannot  make  the  least  use  of  discipline, 
still  less  discover  traces  of  the  kingdom  of  God  in 
the  secular  power.  But  the  greater  the  need  the 
better  can  the  promises  come  to  one's  help.  If 
God  should  even  still  further  and  more  grievously 
afflict,  this  must  still  be  our  consolation,  that  if  He 
breaks  down  that  which  He  has  himself  built,  He 
will  use  all  the  living  stones  otherwise  for  his  own 
purposes.  The  certainty  of  the  faith  of  Israel  in 
the  Old  Testament,  and  the  solidity  of  all  God's 
promises  through  the  prophets,  have  served  at  all 
times  as  a  support  for  the  Christian  faith.  Where 
there  is  little  or  no  faith  in  the  heart,  and  men 
still  esteem  earthly  good  very  highly,  we  often  hear 
premature  and  too  sensitive  complaints,  against 
which  we  must  testify  that  there  can  and  will  be 
a  still  further  decay  of  external  prosperity,  while 
yet  God  will  not  let  his  promise  fail.  Our  heart 
is  either  lost  in  the  distress  and  forgets  the  prom- 
ise, or  it  lends  an  ear  to  the  promise  and  then 
thinks  there  must  nothing  adverse  intervene.  It 
is  right  to  keep  promise  and  threatening  both  be- 
fore the  eyes. 

On  chap.  v.     The  Prince  of  Peace. 

1 .  His  coming. 

(a.)  In  lowly  guise,  1  a;  humble, 
(b.)  And  yet  to  the  throne,  1  b  ;  glorious, 
(c.)  Because  He  was  appointed  to  this  from  of 

old,  1  c  ;  eternal. 

(d.)  At  the  appointed  fullness  of  time,  2  a;  tem- 
poral. 

2.  His  work. 

(a.)  To  seek  and  save  that  which  was  lost,  2  b, 
(b.)  To  be  a  shepherd  in  truth,  3  a. 


12 


MICAH. 


(c.)  To  prepare  God's  kingdom  even  to  the  ends 
of  the  world,  3  b. 

(d.)  To  give  peace  to  his  followers  through  the 
orotection  which  He  will  afford  and  the  bestow- 
ment  of  power,  4. 

(e.)  To  judge  the  world,  5,  14. 

3.    His  Congregation. 

(a.)  A  spiritual  congregation.     Ver.  6. 

(b.j  A  powerful  congregation.     Vers.  7,  8. 

(c.)  A  holy  congregation,  which  (a)  trusts  in 
God  alone  (vers.  9,  10) ;  (/8)  inquires  after  God's 
will  alone  (ver.  11);  (y)  fears  God  alone  (vers. 
12,  13). 

Ver.  1.  God  counts  not  but  weighs;  and  the 
lowly  and  small  in  the  eye  of  the  world  He  chooses 
most  fondly.  He  is  a  concealed  God.  His  ways 
reach  from  the  deep  to  the  height.  —  As  David  came 
not  from  Bethlehem  without  previous  signs,  so 
everything  temporal  in  the  kingdom  of  God  has 
eternal  signification.  —  Kings  should  consider  that 
they  ought  not  to  esteem  most  highly  their  arse- 
nals, but  their  stores  of  bread,  and  that  those  exist 
for  these.  —  Rulers  are  at  all  times  by  God's  grace. 
Christ's  coming  is  from  eternity  and  to  eternity. — 
It  is  little  to  believe  that  Christ  was  before  the 
world  ;  salvation  begins  not  until  jrou  experience 
that  He  is  born  in  the  world.  —  Ver.  2.  God's 
"  therefore"  is  always  hard  to  understand,  especi- 
ally when  it  goes  against  our  flesh.  Blessed  he 
who  receives  it.  God  forsakes,  but  only  for  a  cer- 
tain time  ;  have  patience  in  the  time  of  drought, 
his  time  is  best  of  all.  All  his  ways  tend  toward 
new  birth ;  even  death.  He  has  forgotten  none, 
and  goes  after  all,  even  the  lost ;  leaves  the  ninety 
and  nine  in  the  wilderness,  and  seeks  the  one.  — 
Ver.  3.  Raise  thy  head  ;  the  Saviour  stands  ever, 
and  if  He  veils  himself,  the  cloud  is  in  the  dim- 
ness of  thine  eye ;  he  cannot  fall.  —  Although  Jesus 
be  thy  salvation,  thou  shouldst  not  in  a  childish 
way  drag  his  nature  into  the  dust,  but  cherish  a 
holy  reverence  for  his  divine  majesty.  In  the 
name  of  Christ  call  upon  God  ;  in  the  name  of 
God  cry  to  Christ ;  He  will  certainly  hear  thee. 
Wherever  thou  art  He  is  not  far  off.  Even  if  thou 
wert  sitting  in  the  abyss,  his  kingdom  reaches 
thither.  But  consider  that  time  on  earth  has  an 
end,  seeking  may  begin  too  late.  —  Ver.  4.  He 
gives  Himself,  therefore  gives  He  peace.  In  the 
congregation  He,  the  One,  is  invisible ;  his  work 
there  is  carried  on  by  many  hands.  A  visible  head 
to  the  congregation  is  against  Scripture:  — Ver.  5. 
Kven  where  He  smites,  it  is  only  salvation.  No 
Christian  should  rejoice  in  the  destruction  of  en- 
emies, but  only  be  thankful  for  the  salvation  of  his 
own  soul.  —  Ver.  6.  Amid  the  world  must  the  con- 
gregation stand.  Flight  from  the  world  is  con- 
trary to  the  kingdom  of  God.  Where  the  main- 
tenance of  the  spirit  and  of  strength  fails,  there 
exists  nothing  of  the  true  Israel.  Again,  where 
grace  is  sought  through  human  wisdom,  and  is 
placed  in  an  outward  mechanism  of  Christianity, 
rather  than  in  the  living,  travailing  power  of  God's 
spirit,  there  too  the  true  Israel  is  not.  Times  of 
refreshing  in  the  Church  come  not  according  to 
the  will  and  calculation  of  men,  but  according  to 
(iod's  will.     They  cannot  be  made,  but  must  be 

Iirayed  for.  But  for  death  God  is  not  to  blame, 
tut  those  who  would  not  receive  the  dew  of  his 
Spirit,  and  would  rather  remain  dry.  —  Vers.  7, 
8.  If  a  preacher  would  indeed  speak  the  Word  of 
the  Spirit,  he  must  know  that  God's  Word,  which 
he  proclaims,  will  triumph.  He  who  believes  not 
speaks  as  if  he  spoke  not.  How  much  more  earn- 
est and  diligent  in  our  office  should  we  be,  if  we 


always  thought  that  God  does  not  without  mean? 
carry  forward  the  upbuilding  of  his  kingdom,  but 
has  connected  this  with  instruments,  with  the  rem- 
nant of  Israel,  his  servants.  —  Vers.  9,  10.  The 
pride  of  learning  and  wisdom  also  is  horses  ;  the 
pride  of  self-righteousness  and  good  works  is  char- 
iots, on  which  the  natural  man  rides  abroad  ;  and 
if  whole  communities  rest  in  them  and  suppose 
that  they  are  thus  justified,  they  are  cities  and  for- 
tresses rejected  of  God.  —  Ver.  11  f.  Covetousness 
and  ambition  also  are  idols.  How  many  men  ask 
first  these  dark  idols  of  their  heart,  before  they  in- 
quire after  God's  will,  and  thus  lose,  alas  !  labor 
and  profit ;  adulterating  also  the  fountain  of  grace 
which  had  been  opened  in  their  hearts.  —  Ver.  14. 
In  the  time  of  salvation,  the  idea  of  "  heathen  " 
will  no  more  be  conceived  as  national  and  histor- 
ical, but  those  are  heathen  who  hear  not  the  voice 
of  God,  whether  by  birth  they  stand  within  or  out- 
side of  the  congregation. 

Michaelis  :  On  ver.  1 .  "  Days  "  and  "  eter- 
nity "  seem  to  be  incompatible,  but  the  Scripture 
speaks  of  divine  things  which  it  would  reveal,  in 
a  human  way.  Hence  as  we  conceive  always  of  a 
space  still  beyond  the  uttermost  world-spheres,  al- 
though it  does  not  exist,  so  we  imagine  days  and 
seasons  before  the  world,  because  we  cannot  do 
otherwise.  Thus  the  Apostle  also  speaks  of  the 
days  of  eternity,  and  God  is  called  (Dan.  vii.  9) 
the  Ancient  of  Days. 

Cheysostom  :  When  He  says :  His  begin- 
nings are  from  the  beginning,  from  the  days  of 
antiquity,  He  shows  his  preexistent  nature ;  but 
when  He  says  :  He  will  go  forth  a  ruler  to  feed 
my  people  Israel,  He  shows  his  temporal  birth. 

Calvin  :  "For  me  will  He  come  forth;  "  thus 
God  indicates  that  He  intends  the  destruction  of 
the  people  only  so  as  to  restore  them  again  after  a 
certain  time.  Hence  He  calls  back  to  Himself 
them  that  believe,  and  to  his  plan,  as  if  He  would 
say  :  So  have  I  rejected  you  for  a  season,  that  you 
still  lie  near  my  heart. 

Hkngstentberg  :  God  so  ordeted  circumstances 
connected  with  the  typical  choice  of  David  that 
his  human  lowliness  might  appear  in  the  strongest 
light.  It  was  God  who  raised  him  from  a  keeper 
of  sheep  to  be  a  shepherd  of  the  people. 

Michaelis  :  On  ver.  2.  Therefore,  because  this 
is  the  plan  of  God,  first  to  punish  Zion  for  her 
sins  and  then  to  restore  her  through  the  Christ 
that  comes  forth  out  of  Bethlehem. 

Calvin  :  Ver.  3.  The  expression  "  feed  "  shows 
how  Christ  stands  toward  his  own,  the  sheep  that 
have  been  intrusted  to  him.  He  does  not  rule 
over  them  like  a  dreadful  tyrant,  who  oppresses 
his  subjects  with  fear,  but  He  is  a  shepherd  and 
cares  for  his  sheep  with  all  the  gentleness  that 
could  be  desired.  But  since  we  are  surrounded 
with  enemies,  the  prophet  adds :  He  works  with 
power,  that  is,  with  all  the  power  there  is  in  God, 
all  the  protection  there  is  in  Christ,  as  soon  as 
there  is  need  to  protect  the  church.  We  should 
learn,  therefore,  to  expect  from  Christ  just  as 
much  salvation  as  there  is  power  in  God. 

Schlier  :    Ver.   6  tf.     Christ's    people  are  a 
source  of  blessing  everywhere,  bu    where  they  are 
opposed  they  become  a  lion  which  none  can  resist 
they  are  also  a  victorious  people. 

Schmiedek  :  That  the  power  of  the  holy  peo 
pie  is  a  peaceful  one,  and  that  only  the  strength, 
not  the  kind  of  their  force  is  compared  to  the  force 
of  a  lion,  is  proved  by  what  follows. 

Michaelis  :  Christ  is  a  lamb  and  a  lion,  <£ 
Rev.  vi.  16. 


CHAPTERS   IV.  AND  V. 


43 


Michaeus  :  Ver.  9.  So  did  Joshua  and  David, 
in  order  to  break  up  false  confidence  (Josh.  xi.  6 
ff. ;  2  Sam.viii.  4). 

Luther:  How  well  ha?  God  fulfilled  that  al- 
ready with  the  temporal  Israel ! 

Starke  :  Ver.  1.  As  believers  under  the  Old 
Testament  comforted  themselves,  amid  their  afflic- 
tions, with  the  promise  of  Christ's  coming  in  the 
flesh,  so  it  becomes  us,  on  whom  the  end  of  the 
world  has  come,  to  comfort  and  strengthen  our- 
selves with  the  hope  of  Christ's  coming  at  the 
last  judgment  (1  Thes.  iv.  16-18).  Whatever 
cities  worthily  receive  Christ,  these  are  his  Bethle- 
hem. Although  God's  throne  is  very  high,  yet 
hath  He  respect  unto  the  lowly.  —  Ver.  2.  Let 
him  that  afflicts  afflict,  until  He  comes  with  the 
Gospel.  Let  him  who  loves  happiness  submit 
himself  to  his  government  in  humility.  —  Ver.  3. 
The  Gospel  gives  nourishment  to  our  souls,  and 
glorifies  Christ  in  us.  Christ's  kingdom  of  power 
as  well  as  of  grace  is  and  goes  everywhere.  The 
Gospel  can  be  detained  and  hindered  by  no  human 
power.  —  Ver.  4.  Christ  is  our  peace,  because 
through  Him  we  have  peace  above  us  with  God, 
within  us  in  our  conscience,  around  us  with  other 
men,  and  under  us  against  Satan.  —  Ver.  5.  God 
can  doubtless  wink  at  the  tyrants  for  a  time  ;  but 
when  they  have  tilled  up  the  measure  it  will  be 
measured  to  them  again  with  the  measure.  —  Ver. 
6.  God  scatters  his  pious  ones  for  this  reason  also, 
that  through  them  the  seed  of  the  Gospel  may  be 
sown  also  iu  other  places.  God  has  always  a  little 
flock  left  in  the  Church.  True  conversion  results 
neither  from  our  own  nor  from  the  powers  of  other 
men,  but  from  God  alone.  The  Gospel  is  the  dew 
by  which  God  refreshes  the  thirsty  earth.  —  Vers. 
9,  10.  Many  things  not  bad  in  themselves  may  be- 
come bad  by  abuse.  The  weapons  of  our  warfare 
are  not  carnal,  but  spiritual  and  mighty  before 
God  (2  Cor.  x.  4).  —  Ver.  13.  Insincere  worship 
also  is  a  kind  of  idolatry.  — Ver.  14.  God  in  kind- 
cess  calls  the  sinner  to  repentance ;  if  he  obey  not 
He  chastises  him  in  moderation  ;  but  if  not  even 
this  helps,  He  overwhelms  him  utterly  with  his  in- 
dignation. 

Pfaff:  Ver.  1.  Since  Bethlehem,  with  the 
other  cities  of  Judasa.  has  long  been  destroyed,  the 
Messiah  must  have  been  born  already.  Jesus 
must  reign  by  his  Spirit  in  our  hearts,  if  we  would 
be  a  portion  of  his  Israel.  —  Vers.  2,  3.  A  beauti- 
ful prophecy  of  the  union  of  Jews  and  heathen  in 
the  New  Testament ;  then  they  shall  form  one 
congregation  to  the  world's  end.  —  Ver.  6  f.  Chris- 
tians who  walk  in  the  power  of  the  Saviour,  are 
like  a  fruitful  dew  and  rain,  which  fertilizes  others 
also,  makes  them  grow  and  bear  fruit  unto  the 
Spirit ;  they  are  endowed  with  a  spiritual  strength 
from  on  high,  whereby  they  may  powerfully  affect 
the  conscience  of  men,  and  triumph  gloriously  over 
the  kingdom  of  Satan. 

Rieger  :  There  remains  much  unexplained  in 
this  chapter.  We  may,  however,  in  that  which  is 
clear  and  certain  find  our  pasture,  and  have  so 
much  reverence  for  the  more  difficult  parts  as  to 
Delieve  that  there  lies  iu  them  also  something  by 
which  already  the  faith  of  others  has  been  strength- 
ened, or  of  which  others  after  us  will  have  better 
understanding.  —  Ver.  1  ff.  Christ  is  here  prom- 
feed  particularly  as  He  who  should  be  Lord  over 
Israel,  therefore  in  his  kingdom.  Where  then  is 
his  high-priesthood,  his  redeeming  work,  and  all 
the  rest  which  is  proclaimed  of  him  in  the  Gos- 
pel ?  All  that  has  its  fulfillment  and  due  relations 
in  the  kinglv  mlc.     Tor  this  sets  in  motion  his 


whole  work  of  redemption  with  its  blessed  fruits, 
and  procures  its  fulfillment  for  all  the  righteous- 
ness of  God.  It  was  the  ease  with  the  Jews  that 
they  in  an  earthly  sense  rested  on  the  kingdom 
alone,  and  stumbled  at  the  rest;  now,  it  works 
with  many  in  Christendom  almost  precisely  the 
other  way.  —  Ver.  2.  It  is  not  hard  for  faith  to 
apprehend  that,  as  Christ  was  once  horn  at  Beth- 
lehem, as  regards  his  person,  so  also  he,  in  his  king- 
dom, may  once  appear  as  the  shepherd  of  nations, 
born  tli rough  so  many  pangs  and  sighs  of  all  the 
faithful,  and  may  bring  everything  to  the  end  pro- 
posed in  the  counsel  of  God. 

Quandt  :  Ver.  1.  Out  of  the  place  which  is  too 
small  to  be  an  independent  member,  goes  forth  the 
head.  Not  the  present  Bethlehem,  whose  poor  in- 
habitants support  themselves  by  the  preparation  of 
mementoes  for  the  pilgrims,  out  of  the  stones  and 
shells  of  the  Dead  Sea,  but  a  converted  Christian 
soul  is  now  the  true  birth-place  of  the  Redeemer. 
—  Ver.  3.  He  who  has  the  Messiah  for  a  shepherd 
finds  in  Him  both  pasture  and  protection.  With 
Him  will  the  congregation  dwell,  not  roam  abroad 
any  longer  (cf.  Am.  viii.  11).  —  Ver.  6.  The  bless- 
ings which  Christianity  has  brought  to  the  world 
are  not  to  be  counted.  —  Ver.  7.  Not  to  the  souls, 
but  the  sins  of  the  nations  will  Israel  be  terrible ;  for 
the  peace  which  the  Messiah  gives  is  in  its  nature 
warfare  against  sin.  —  Ver.  10.  Cities  which  are 
fortresses  fall  under  the  judgments  of  God,  that 
confidence  in  them  may  fall  also.  —  Ver.  14.  It  is 
God's  way  to  do  wonders  with  broken  reeds.  Not 
until  He  has  washed  Israel  in  the  sharp  lye  of  his 
judgments,  and  taken  from  him  all  in  which  he 
placed  his  vain  hopes,  is  he  a  suitable  instrument 
for  God,  to  execute  his  vengeance  on  the  nations 
through  attestation  of  the  word. 

[Dr.  Pcsey  :  On  iv.  1.  God's  promises,  good- 
ness, truth,  fail  not.  He  withdraweth  his  Pres- 
ence from  those  who  receive  Him  not;  only  to 
give  Himself  to  those  who  will  receive  Him. 
Mercy  is  the  end  and  sequel  of  chastisement.  Mi- 
cah  then  joins  on  this  great  prophecy  of  future 
mercy  to  the  preceding  woe,  as  its  issue  in  the 
order  of  God's  will.  —  Ver.  2.  In  Micah's  time 
not  one  people,  scarcely  some  poor  fragments  of 
the  Jewish  people,  went  up  to  worship  God  at 
Zion,  to  call  to  remembrance  his  benefits,  to  learn 
of  Him.  Those  who  should  thereafter  worship 
Him,  should  be  many  nations.  —  They  came  not 
making  bargains  with  God  (as  some  now  would), 
what  they  should  be  taught,  that  He  should  reveal 
to  them  nothing  transcending  reason,  nothing  ex- 
ceeding or  contradicting  their  notions  of  God  ;  they 
do  not  come  with  reserves,  that  God  should  not 
take  away  this  or  that  error,  or  should  not  disclose 
anything  of  his  incomprehensibleness.  They  come 
in  holy  simplicity,  to  learn  whatever  He  will  con- 
descend to  tell  them  ;  in  holy  confidence,  that  He, 
the  Infallible  Truth,  will  teach  them  infallibly.  — 
No  one  ever  saw  or  could  imagine  two  human  be- 
ings, in  whom  the  grace  of  God  had  unfolded  it- 
self in  exactly  the  same  way.  Each  saint  will 
have  his  distinct  beauty  around  the  throne.  But 
then  each  will  have  learnt  of  his  ways,  in  a  differ- 
ent proportion  or  degree.  —  Ver.  3.  The  fathers 
had  indeed  a  joy,  which  we  have  not,  that  wars 
were  not  between  Christians ;  for  although  "just 
wars  are  lawful,"  war  cannot  be  on  both  sides 
just ;  very  few  wars  have  not,  on  both  sides,  what 
is  against  the  spirit  of  the  Gospel.  lor,  except 
where  there  is  exceeding  wickedness  on  one  side, 
or  peril  of  further  evil,  the  words  of  our  Lord 
would  hold  good,  in  public  as  well  as  private,  7 


i4 


MICAH. 


tay  unto  you  that  ye  resist  not  evil.  — Ver.  10.  God's 
judgments,  or  purifying  trials,  or  visitation  of  his 
saints,  hold  their  way,  until  their  end  be  reached. 
They  who  suffer  cannot  turn  them  aside;  they 
who  inflict  them  cannot  add  to  them  or  detain 
them.  —  There  [in  Babylon,  "in  tumult,  and  din, 
and  unrest,  and  the  distractions  of  this  life  "]  shall 
it  [the  backslidden  and  chastened  soul]  be  deliv- 
ered, like  the  poor  Prodigal,  who  came  to  himself 
in  a  far  country,  when  worn  out  by  its  hard  ser- 
vice. Even  then  it  must  not  despair,  but  remem- 
ber, with  him,  its  Father's  house,  the  Heavenly 
Jerusalem.  Its  pains  within  or  without,  whereby 
it  is  brought  back,  are  travail  pains.  Though  all 
is  dark,  it  must  not  say,  2"  have  no  Counsellor. 
For  its  Redeemer's  name  is  Counsellor,  "  one  Coun- 
sellor of  a  thousand."  "  Thine  Intercessor  never 
dies."  Out  of  the  very  depths  of  misery  will  the 
Divine  mercy  draw  thee. 

Dr.  Pusey:  Ch.  v.  7  (Eng.  Vers.).  In  the  Gos- 
pel and  the  grace  of  Christ  there  are  both,  gentle- 
ness and  might;  softness,  as  of  the  dew,  might,  as 
of  a  lion.  For,  "  wisdom  reacheth  from  one  end 
to  another  mightily;  and  sweetly  doth  she  order  all 
things."1 — Ver."ll.  The  church  shall  not  need 
the  temptation  of  human  defenses  ;  for  God  shall 
fence  her  in  on  every  side.  Great  cities  too,  as 
the  abode  of  luxury,  and  sin,  of  power  and  pride, 
tut,  mostly,  of  cruelty,  are  chiefly  denounced  as 

1  Wisi.  viu.  L 


the  objects  of  God's  anger.  Babylon  stands  at 
the  emblem  of  the  whole  city  of  the  world  or  of 
the  devil,  as  opposed  to  God.  "  The  first  city  wai 
built  by  Cain  ;  Abel  and  the  other  saints  had  no 
continuing  city  here." 

Matthew  Henry  :  Ch.  iv.  2.  Where  we  come 
to  worship  God,  we  come  to  be  taught  of  Him. 
Those  may  comfortably  expect  that  God  will  teach 
them  who  are  firmly  resolved  by  his  grace  to  do 
as  they  are  taught.  —  Ver.  5.  Then  peace  is  a 
blessing  indeed,  when  it  strengthens  our  resolu- 
tion to  cleave  to  the  Lord.  —  Ver.  12.  When  men 
are  made  use  of  as  instruments  of  Providence  in 
accomplishing  its  purposes,  it  is  very  common  foi 
them  to  intend  one  thing,  and  for  God  to  intend 
quite  the  contrary.  —  Ver.  13.  When  God  has 
conquering  work  for  his  people  to  do,  He  will  fur- 
nish them  with  strength  and  ability  for  it,  will 
make  the  horns  iron  and  the  hoofs  brass  ;  and  when 
He  does  so,  they  must  exert  the  power  He  gives 
them  and  execute  the  commission;  even  the  daugh- 
ter of  Zion  must  arise  and  thresh. 

Ch.  v.  2  (Eng.  Vers.).  A  relation  to  Christ  will 
magnify  those  that  are  little  in  the  world.  —  Ver.  5. 
When  God  has  work  to  do  He  will  not  want  fit- 
ting instruments  to  do  it  with;  and  when  He 
pleases  He  can  do  it  by  a  few  ;  He  needs  not  raise 
thousands,  but  seven  or  eight  principal  men  may 
serve  the  turn,  if  God  be  with  them. 


SECOND  DIVISION. 

FOURTH  DISCOURSE. 

Chapters  VI.-VTL 

Chap.  vi.  1  Hear  ye,  I  pray,  what  Jehovah  saith : 

Rise  thou,  wage  a  controversy  before  the  mountains, 
And  let  the  hills  hear  thy  voice  ! 

2  Hear,  ye  mountains,  Jehovah's  controversy, 
And  ye  immovable  foundations  of  the  earth ! 
For  Jehovah  hath  a  controversy  with  his  people, 
And  with  Israel  will  he  dispute. 

3  My  people,  what  have  I  done  unto  thee  ? 
And  wherein  have  I  wearied  thee  ? 
Testify  against  me. 

4  For 1  I  brought  thee  up  out  of  the  land  of  Egypt, 
And  out  of  the  house  of  bondage  I  redeemed  thee ; 
And  sent  before  thee  Moses,  Aaron,  and  Miriam,, 

5  My  people,  remember  now 
What  Balak  consulted, 
The  king  of  Moab, 

And  what  answer  was  given  him, 

By  Balaam,  son  of  Beor ; 

From  Shittim  to  Gilgal ; 

That  thou  mayest  know  the  righteousness  of  Jehovah. 


6  With  what  shall  I  come  into  the  presence  of  Jehovah, 


CHAPTERS   VI  AND  VII.  45 


Bow  down  unto  God  on  high  ? 

Shall  I  come  into  his  presence  with  burnt  offerings, 

With  calves  of  a  year  old  ? 

7  Doth  Jehovah  delight  in  thousands  of  rams, 
In  ten  thousand  streams  of  oil  ? 

Shall  I  give  my  first  born  for  my  transgression,' 
The  fruit  of  my  body  for  the  sin  of  my  soul  ? 

8  He  hath  told  thee,  0  man,  what  is  good ; 
And  what 8  doth  Jehovah  require  of  thee, 
But  to  do  justly, 

And  love  mercy, 

And  walk  humbly  with  thy  God  ? 

9  Jehovah's  voice  calls  to  the  city, 
And  wisdom  will  see  thy  name.4 

Hear  ye  the  rod,  and  who  hath  appointed  it  I 

10  Are  there  yet  in  the  house  of  the  wicked 
Treasures  of  wickedness, 

And  the  lean  Ephah,  accursed  ? 

11  Can  I  be  pure  with  the  wicked  balances, 
And  with  the  bag  of  deceitful  weights  ? 

12  Her  rich  men  are  full  of  violence, 
And  her  inhabitants  speak  lies, 

And  their  tongue  is  deception  in  their  mouth. 

13  And  I  also  will  smite  thee  with  deadly  wounds, 
Laying  thee  waste  on  account  of  thy  sins. 

14  Thou  shalt  eat  and  not  be  satisfied, 

And  thy  emptiness  [shall  remain]  in  thee  ; 

And  thou  shalt  remove,  and  shalt  not  rescue, 

And  what  thou  dost  rescue  I  will  give  to  the  sword 

15  Thou  shalt  sow,  and  not  reap  ; 

Thou  shalt  tread  olives,  and  not  anoint  thee  with  oQ» 
And  must,  and  not  drink  wine. 

16  And  they  diligently  keep  the  statutes  of  Omri, 
And  all  the  works  of  the  house  of  Ahab  ; 
And  ye  walk  in  their  counsels, 

That  I  may  make  thee  an  astonishment, 

And  her  inhabitants  a  hissing  : 

And  the  reproach  of  my  people  ye  shall  hear. 

CHAP.  viL  1  Woe  is  me  !  for  I  am  become 

As  the  gatherings  of  the  harvest, 
As  the  gleanings  of  the  vintage  : 
There  is  no  cluster  to  eat ; 
For  a  first-ripe  fig  my  soul  longs. 

2  Perished  is  the  godly  man  out  of  the  earth ; 
And  upright  among  men  there  is  none : 
They  all  lie  in  wait  for  blood, 

Each  his  brother  they  hunt  with  a  net. 

3  For  evil  both  hands  are  active ; 

The  prince  asketh,  and  the  judge  [  judgeth]  for  reward, 
And  the  great  man  —  he  speaketh  the  desire  of  his  soul, 
And  they  wrest  it. 

4  The  best  of  them  is  as  a  prickly  bush, 

And  the  most  upright  worse  than  a  thorn  hedge : 

The  day 5  of  thy  watchmen  and  of  thy  visitation  cometh ; 

Then  shall  be  their  perplexity. 

5  Trust  ye  not  in  a  friend, 
Confide  not  in  an  associate; 


46  MICAH. 


From  her  that  lieth  in  thy  bosom 
Keep  the  doors  of  thy  mouth. 

6  For  son  despiseth  father, 

Daughter  riseth  up  against  her  mother, 
Daughter-in-law  against  her  mother-in-law ; 
A  man's  enemies  are  the  people  of  his  house. 

7  And  I,  to  Jehovah  will  I  look, 

I  will  wait  for  the  God  of  my  salvation ; 
My  God  will  hear  me. 

8  Rejoice  not,  0  mine  enemy,  over 6  me ; 
When  I  have  fallen,  I  arise  ; 

When  I  sit  in  darkness, 
Jehovah  is  a  light  to  me. 

9  The  indignation  of  Jehovah  I  will  bear, 
For  I  have  sinned  against  him, 

Until  he  plead  my  cause,  and  maintain  my  right : 
He  will  bring  me  forth  to  the  light ; 
I  shall  see  his  righteousness. 

10  And  my  enemy  shall  see, 
And  shame  shall  cover  her, 
Her  who  saith  to  me  : 
Where  is  Jehovah  thy  God? 
My  eyes  will  look  upon  her, 
Now  she  shall  be  trodden  down 
As  the  mire  in  the  streets. 

11  A  day  for  building  thy  fence  walls  : 
That  day  shall  the  statute  be  far  removed. 

12  That  day,  unto  thee  shall  they  come 

Even  from  Assyria,  and  the  cities  of  Egypt ;  * 
And  from  Egypt  even  unto  the  river  ; 
And  [to]  sea  from  sea, 
And  [from]  mountain  to  mountain. 

13  And  the  land  will  be  desolate 
On  account  of  its  inhabitants, 
Because  of  the  fruit  of  their  doings. 

14  Feed  thy  people  with  thy  rod, 
The  flock  of  thy  possession, 
Dwelling  alone,8 

In  the  forest,  in  the  midst  of  Carmel ; 

They  shall  feed  in  Bashan  and  Gilead,  as  in  the  days  of  old* 

15  As  in  the  days  of  thy  coming  from  the  land  of  Egypt. 
Will  I  show  to  them  marvellous  things. 

16  The  nations  shall  see  and  be  ashamed, 
Of  all  their  might ; 

They  shall  place  their  hand  on  their  mouth, 
Their  ears  will  be  deaf. 

17  They  shall  lick  dust  like  the  serpent, 
As  creeping  on  the  earth  ; 

They  shall  tremble  forth  out  of  their  hiding-places, 
Unto  Jehovah  our  God  they  shall  come  with  dread, 
And  shall  fear  because  of  thee. 

18  Who  is  a  God  like  thee, 
That  forgiveth  iniquity, 

And  passeth  over  transgression 


CHAPTERS   VI.  AND  VII. 


47 


For  the  remnant  of  his  possession  ? 
He  holdeth  not  his  anger  forever, 
For  he  delighteth  in  mercy. 

19  He  will  again  have  compassion  on  us, 
He  will  trample  on  our  iniquities, 

And  cast  into  the  depths  of  the  sea  all  their  sins. 

20  Thou  wilt  give  truth  to  Jacob, 
Mercy  to  Abraham, 

Which  thou  hast  sworn  to  our  fathers, 
From  the  days  of  ancient  time. 


TEXTUAL  AND  GRAMMATICAL. 

[1  ¥w.  4.  —  ^3.  Dr.  Kleinert  renders :  Is  it,  possibly,  that  I  brought  thee  up,  etc. ;  itt  etwa,  dots,  n.  s.  w.  Thto 
ta  spirited  but  savors  too  much,  perhaps,  of  modern  rhetoric.  —  Tr.] 

[2  Ver.  7.  —  3?E?S  and  j"ISt3n  are  regarded  by  many  as  used  by  metonomy  for  "sin-offering,"  "expiation." 
Perhaps  however  they  are  quite  as  well  taken  to  be  adverb,  ace.  (Gesen.  §  118,  3);  and  at  aU  events,  the  rendering  of 
the  Eng.  Vers,  gives  the  sense :  and  so  Zunz.  —  Tr.] 

[3  Ver.  8.  —  Our  author  with  Hitzig,  disregarding  the  accentuation,  makes  TllZfl  also  dependent  on  "PHr"!  :   "  and 

what  Jehovah  seeks  of  thee  ;  "  and  then  translates  uZS  N3  :  "  nothing  but."  Maurer's  refutation  of  Hitzig  at  this 
point  is  harsh  and  petulant,  but  effectual.  —  Tr.] 

[4  Ver.  9.  —  Kleinert,  with  Maurer  and  many  others,  inverts  the  order  of  these  words,  with  the  advantage  of  thus 

securing  au  obvious  agreement  in  gender  between   nS"^*1    and  its  subj.,  and  a  thought  at  least  equally  appropriate. 

But  as  there  is  some  doubt  about  the  meaning,  —  "  look  out  for,"  circumspectare,  cireutnspicere  —  thus  ascribed  t»  HS"! 
And  as  "wisdom  "  may  very  well  stand  for  "the  wise  man,"  it  seems  preferable  to  adopt  the  simplest  translation,  follow- 
ing the  very  order  of  the  Hebrew  words.  The  Exegetical  note  will  give  several  of  the  many  renderings  which  have  beea 
proposed.  —  Tr.] 

[5  Chap.  vii.  4.  —  Kleinert  treats   E^   as  an  ace.  of  time,  translating  : 
In  the  day  of  thy  seers, 
When  thy  visitation  cometh, 

and  in  the  next  member  would  have   H^rTl   in  the  second  pers.  masc. :  Thou  shalt  be  ensnared  by  them.  —  Tr.] 

[6  Ver.  8.  — I  do  not  think  the  s7   "  pleonastic  "  here,  but  rather  as  giving  the  ground  of  the  hostile  "joy."  —  Tr.] 

[7  Ver.  12.  —  Tl^JO,  properly  signifying,  "bulwark,"  or  "fortification,"  "strength,"  is  here  almost  certainly  used  of 
Egypt,  probably  with  a  play  on  the  name  of  the  latter.  Pusey  :  "  The  name  Matior,  which  he  gives  to  Egypt,  modi- 
fying its  ordinary  dual  name  Mitzraim,  is  meant  at  once  to  signify  "Egypt  "  [Is.  xix.  6  ;  xxxvii.  25],  and  to  mark  the 
strength  of  the  country."  —  Tr.] 

[8  Ver.  14.  — Kleinert  changes  the  punctuation,  putting  a  period  after  c,  and  then  reads  :  — 
In  the  forest  in  the  midst  of  Carmel  may  they  feed, 
In  Bashan,  etc. 
"  Dwelling  alone  "  is  in  either  case  parenthetic,  but  it  seems  just  as  well  to  connect  what  immediately  follows  with  the 
"  feed,"  etc.,  in  the  first  member,  as  is  done  above.  —  Tr.] 


EXEGETICAL  AND  CRITICAL 

Leaving  the  concrete  sketches  of  history,  the 
public  reproofs,  and  the  historical  prediction,  the 
orophet  rises  to  the  height  of  the  idea  woven 
through  the  whole  course  of  history,  and  repre- 
sents the  relation  between  the  God  of  Israel  and 
his  people,  the  past  condition  the  present  compli- 
cations and  the  future  solution,  under  the  figure 
of  a  suit-at-law. 

In  accordance  with  this  fundamental  character, 
the  discourse  has  no  special  historical  reference, 
but  takes,  as  we  may  say,  a  universal  position. 
We  must,  to  be  sure,  perceive,  with  Caspar i,  that 
Israel,  charged  by  the  prophet  with  backsliding, 
freely  grants  its  guilt  and  is  ready  to  atone  for  it 
(vi.  6  a) ;  that  it  is  disposed  to  clear  itself  by  num- 
^rous  sacrifices  (vi.  6  b),  not  however  through 
hearty  relinquishment  of  its  pride,  unrighteous- 
ness and  oppression  (vi.  8-10  flf.).  But  that  we 
should  by  these  trait*  (in  contrast  with  the  preced- 
ing discourses,  as  having  fallen  within  the  time 
of  Hezekiah's  predecessors),  be  here  necessarily 
orought  down  to  the  first  years  of  Hezekiah,  when 


a  general  sense  of  sin  and  the  favorable  disposi- 
tion for  the  orderly  restoration  of  Jehovah's  wor- 
ship may  have  existed  in  the  higher  strata  of  the 
people,  while  the  mass  still  strove  against  the  ethi- 
cal portion  of  the  law,  is  disproved  by  the  con 
tents  of  the  section,  ch.  vii.  1  tf.  (cf.  vi.  16).  There 
we  find  no  word  of  any  difference  between  the 
good  disposition  of  the  great  and  the  stupidity  of 
the  multitude,  but,  rather,  the  description  runs 
completely  parallel  to  that  in  ch.  iii.  Nor  is  there 
otherwise  any  solid  support  for  maintaining  the 
date  of  the  whole  to  be  either  earlier  or  later  than 
for  chaps,  i.-v.,  and  we  must  be  content  with  say- 
ing, that  in  a  completely  similar  situation,  this 
concluding  discourse  distinguishes  itself  only  by 
its  peculiar  rhetorical  character  from  the  former 
portion  of  the  book.  This  is  true  in  respect  to 
matter,  inasmuch  as  the  subject  is  not  particular 
manifestations  of  present  sin,  but  the  sins  of  the 
whole  people,  and  not  particular  moments  of  the 
future,  but  judgment  and  salvation  in  their  spir- 
itual nature;  and  in  respect  to  form,  inasmuch  as 
it  is  not  directly  paraenetic  or  eschatological,  but 
lyrical  and  of  the  nature  of  a  psalm.     It  close* 


18 


MICAH. 


the  book  of  Micah  very  much  as  Hab.  iii.  and  Is. 
xl.-lxvi.  close  those  books,  and  as  Rom.  xi.  33-36 
the  Jewish  historical  exposition  of  the  Epistle  to 
the  Romans. 

In  its  plan  also  this  peculiarity  of  the  closing 
addrsss  appears.  It  falls  into  three  parts,  and  the 
fundamental  number  which  prevails  is  (apart  from 
the  introitus  and  the  transitus)  13.  The  scheme  is 
as  follows :  — 
ft.   The  introitus.  vi.  1,  2  (seven  lines).     Then 

I.   The  first  stage  of  the  suit  (vi.  3-8)  ;  and 

1.  Vers.  3-5.    God's  complaint  (thirteen  lines). 

2.  Vers.  6-8.  Israel's  anxious  reply  (thirteen 

lines). 
II.  Second  stage  of  the  suit  (vi.  9-vii.  8) ;  and 

1.  vi    9-16.    God's  reproof  (twenty-six  lines). 

2.  vii.   1-6.      Israel's   complaint    (twenty-six 

lines). 

b.  The  transitus,  vii.  7,  8  (seven  lines) ;  and  fol- 
lowing upon  this,  — 

III.  The  closing  psalm  :  humiliation,  confidence, 
and  praise,  vii.  9-12  (13+26+13  lines). 

Introitus,  chap,  vi.,  vers.  1,  2.  Hear  ye  now; 
thus  begins,  like  the  opening  discourse,  i.,  ii.,  the 
closing  address  also ;  hear  ye  what  Jehovah 
saith,  dicturus  est,  namely,  to  me,  the  prophet. 
Arise,  bring  a  suit  toward  the  mountains  !  In 
the  name  of  Jehovah,  and  as  his  advocate,  should 
the  prophet  enter  into  the  controversy  with  the 
people,  and  utter  the  complaint  so  loud  that  the 
mountains,  which,  as  appears  from  the  following 
clause,  and  the  hills  shall  hear  thy  voice,  and 
from  ver.  2,  are  present  as  witnesses  of  the  trial 
(cf.  Deut.  xxxii.  1  ;  Is.  i.  2),  may  murmur  with 
the  echo.  The  explanation,  bring  a  suit  against 
the  mountains,  accuse  the  mountains,  is  seuseless 
in  itself,  and  therefore  DS  must  be  taken  as  a  sign 
of  direction,  as  Judg.  xix.  18  ;  Is.  lxvi.  14. 

Ver  2.  The  prophet,  following  the  command, 
calls  out  to  the  mountains  :  hear,  ye  mountains, 
Jehovah's  cause,  and  ye  unchangeable  —  from 
their  unehangeableness  Israel  might  have  taken  an 
example ;  Balaam  had  long  before  called  the  rocks 
of  Canaan  changeless  (Num.  xxiv.  21 )  —  ye  foun- 
dations of  the  earth,  that  cannot  be  shaken,  but 
that  should  now  tremble  before  the  solemn  mes- 
sage, and  weighty  judgment  of  Jehovah  (Is.  xxiv. 
18).  For  Jehovah  hath  a  suit  against  his  peo- 
ple (ef  Hos.  iv.  1),  and  with  Israel  will  he  have 
a  settlement. 

First  Stage,  vers.  3-8.  —  Vers.  3-5.  The  Com- 
olaint  Jehovah  speaks  not  with  the  thunder  of 
.he  law,  hut  with  the  much  sharper  cordiality  of 
wounded  love.  My  people,  thou  that  belongest 
to  me  alone,  brought  up  by  me,  what  have  I  done 
to  thee,  and  wherein  have  I  wearied  thee  ? 
The  Hithpael,  "  to  have  a  settlement,"  was  not 
without  significance.  He  is  in  earnest,  if  Israel 
has  aught  against  Him,  to  hear  it.  Jehovah  might 
have  wearied  Israel  by  over  rigorous  requirements 
(Is.  xliii.  23),  or  by  unfulfilled  promises  (Jit.  ii. 
31 ).  But  much  more  should  the  expression  recall 
how  Israel  has  wearied  the  Lord  (Is.  xliii.  24). 
Answer  me !  properly,  as  the  3  instead  of  the 
customary  ace.  shows:  defend  thyself  against  Me, 
make  reply  to  my  charge  (Job  xxxi.  35). 

Ver.  4.  God's  language  continues  in  a  tone  of  the 
deepest  irony :  Is  it  in  that  I  led  thee  up  out  of 
the  land  of  Egypt  (Am.  ii.  10),  and  redeemed 
theo  out  of  the  house  of  bondage  1  (cf.  Ex  xx. 
2) — plur.  cone-  for  abstr.,  Ewald,  §  17'.t;  and 
that  I  sent  before  thee  Moses,  Aaron,  and  Mir- 


iam ?  With  special  fondness  the  sacred  writers 
bring  forward,  when  they  would  impress  upon  thfl 
people  the  goodness  of  the  Lord,  his  earliest  deeds, 
and,  above  all,  those  connected  with  their  deliver- 
ance from  Egypt,  because  through  that  Israel  be- 
came his  peculiar  possession  'Ps.  cxiv.),  and  also 
in  it,  as  the  actus  primus  of  his  gracious  choice  of 
the  people,  there  lay  enfolded,  so  far  as  regards 
its  direction  and  shape,  all  the  subsequent  develop- 
ment ;  all  the  following  acts  of  grace  are  only  con- 
firmations of  the  first  purpose  of  grace. 

Ver.  5  glances  at  these  tokens  of  love  in  the  his- 
tory of  the  planting  of  Israel  until  their  arrival  in 
the  Holy  Laud  :  My  people,  remember  now, 
what  counsel  Balak  took,  the  king  of  Moab, 
and  what  answer  was  given  him  by  Balaam, 
Beor's  son ;  cf.  Num.  xxii.  24.  "  It  was  no  light 
thing  that  Israel,  ready  to  enter  into  the  Holy 
Land,  is  sent  forward,  not  cursed  by  him,  but 
rather  blest  by  God  through  him,  to  his  great  and 
arduous  task.  The  curse  would,  through  the  su- 
perstition of  many  of  the  Israelites,  have  discour- 
aged them,  and  inspired  their  superstitious  foes 
wiih  confidence.  So  much  the  more  must  the 
blessing  have  raised  the  spirits  of  the  people,  as  it 
indicated  that  the  Lord  had  so  completely  blessed 
them  in  the  eyes  of  all  nations,  that  even  enemies 
who  would  curse  were  obliged  to  bless  them." 
Caspari.  The  little  clause  :  from  Shittim  to  Gil- 
gal,  is  a  new  object  to  "")3T  ■  Remember  what  oc- 
curred from  Shittim  to  Gilgal,  i.  e.,  between  the 
first  station  after  Balaam's  (Num.  xxv.  1)  blessing 
and  the  first  station  on  the  soil  of  the  Holy  Land 
(Josh.  iv.  19).  Remember  this,  that  thou  mayest 
know  the  covenant  grace  (properly:  the  right- 
eousnesses) of  Jehovah.  Jehovah's  deeds  of  mercy 
are  called  exhibitions  of  righteousness,  inasmuch 
as  after  the  original  establishment  of  the  covenant 
with  Abraham,  or  (as  the  case  may  be)  of  the  cov- 
enant of  the  law  on  Sinai,  all  following  grace  was 
only  fulfillment  of  what  had  been  before  promised, 

;'.  e.,  niTT"^.  —  "J37E7  cum  inf.  as  Am.  ii.  7. 

Ver.  6-8.  Reply  and  Decision.  As  Jehovah  ad- 
dressed primarily  the  prophet,  so  the  discourse  of 
the  people  is  directed  immediately  to  him,  stand- 
ing as  he  does  between  God  and  the  people.  He  is 
the  mouth  of  God  toward  the  people  (  Hos.  i.  1  ; 
Deut.  v.  5  ff.,  cf.  Ex.  iv.  16).  Israel,  in  so  far  as 
it  is  really  such,  cannot  close  its  ears  to  the  voice 
of  truth  (cf.  John  xviii.  37),  hence  owns  itself 
guilty  without  parley,  and  asks  only  after  the  way 
of  expiation.  Wherewith  shall  I  meet  Jeho- 
vah 1  Cli7,  to  meet  with  gifts,  in  order  to  gratify 
any  one,  and  to  render  to  him  honor  and  duty  (Ps. 
cv.  2  ;  Deut.  xxiii.  5).     Wherewith  bow  myself? 

HS3  belongs  to  both  clauses,  and  "  to  bow 
one's  self,"  ?pS,  imperf.  Niph.,  from  ^33,  Olsh., 
§  265,  e.,  is,  like  the  meetinsr  Him,  an  expression 
of  respect,  which  is  appropriate  before  the  God 
on  high,  who  looks  down  on  men,  and  in  whose 
sight  they  are  as  grasshoppers  (Is.  xl.  22).  Shall 
I  meet  Him  with  burnt  offerings  !  That  is  the 
Hist  I  bought  with  men  who  look  at  what  is  exter- 
nal ;  thither  they  naturally  turn  to  fill  the  "  ach- 
ing void"  in  the  soul  with  outward  things,  and  as 
naturally  also  to  try  to  expiate  the  sins  which 
spring  from  the  heart  against  God,  according  to 
the  outwardly  written  letter:  work-righteousness, 
and  the  idolatry  of  the  letter.  With  calves  of  a 
year  old  ?  Not  as  if  these  alone  were  proper  tc 
be  offered    (Caspari,    Hitzig.   against  Lev.   xxii. 


CHAPTERS  VI.  AND  VII. 


49 


xxvii.),  but  because  they  were  accounted  as  the 
most  important  (Lev.  ix.  3). 

Ver.  7.  Hath  Jehovah,  pleasure  in  thousands 
(hecatombs)  of  rams  1  in  myriads  of  oil-brooks  ? 
(cf.  Job  xx.  17).  The  questions,  as  the  connec- 
tion shows,  are  not  rhetorical  (Luther),  but  express 
the  good  resolution,  the  spirit  of  anxious  and  earnest 
inquiry :  if  so,  then  we  would  fain  offer  them  to  Him. 
Libations  of  oil  were  an  essential  element  of  the 
meat-offering,  and  the  thank-offering  (Lev.  ii.  1,  15  ; 
vii.  12).  The  climax  culminates  with  the  latter 
half  of  ver.  7  :  Shall  I  give  up  my  first-born, 
the  best  and  last  that  I  have,  as  a  sin-offering  for 
myself  ?  As  elsewhere  nStOn  and  Dtt?S,  so  here 
3?  2,' 2  stands,  the  sin  for  the  offering  which  is 
brought  as  its  equivalent.  The  fruit,  offspring, 
of  my  body,  as  an  atonement  for  my  soul  i  Cf. 
Deut.  vii.  13.  The  external  disposition,  as  it  is  of 
heathen  origin  and  nature,  so  it  proceeds,  even  to 
the  final  consequence,  to  atone  for  sin  by  sin,  even 
by  murder.  Thus  the  kings  of  Moab  sacrificed 
their  first-born  (2  K.  iii.  27).  According  to  Israel- 
itish  principles  the  firstlings  belonged  naturally  to 
God,  so  that  the  offering  might  not  once  have  been 
a  strange  gift  for  God,  but  the  law  directed  that 
the  first  born  of  men  should  be  ransomed  (Ex.  xiii. 
13)  ;  it  demands  a  disposition  most  completely 
ready  to  offer  all,  bnt  not  the  external  act  (Gen. 
xxii.).  And  to  this  direction  of  the  entire  life, 
which  alone  gives  all  its  moral  value  and  accepta- 
bleness  with  God  to  each  particular  deed,  the 
prophet  also  points  in  what  immediately  follows. 

Ver.  8.  He,  namely,  God  (Hitzig  and  Hessel- 
berg,  indefinitely:  they),  hath  made  known  to 
thee,  O  man,  what  is  good.  Ye  know,  why  do 
ye  ask?  Is  it  not  an  idle  question,  contrived  that, 
instead  of  the  answer,  an  escajw  for  thy  conscience 
should  be  offered  thee  '.  And  what  Jehovah 
seeketh  of  thee  (cf.  Luke  xiii.  7).  Since  7T0,  re- 
peated in  the  two  preceding  clauses,  is  used  in  the 
sense  of  "  nothing  "  as  in  the  rhetorical  question, 
Eccl.  i.  3,  it  may  be  followed  by  DS  s3,  nisi:  noth- 
ing else  does  Jehovah  seek  of  thee,  but  to  do 
right,  suu?n  caique,  and  love  mercy,  the  dispo- 
sition from  which  flows  the  beneficent  discharge  of 
the  duties  of  the  law  (Prov.  xxi.  21 ),  a  contrast  to  ch. 
iii.  2  ;  and  walk  humbly  (on  the  const,  cf.  Ewald. 
§  280,  c.  [Text,  and  Gram,  on  OI>.  4] )  before  thy 
God  (cf.  1  Sam.  xv.  22  ;  Hos.  vi.  6).  Micah's  ac- 
curate acquaintance  with  the  whole  Pentateuch, 
which  stands  out  through  these  chapters  especially, 
appears  here  also,  and  here  in  a  way  doubly  im- 
portant for  historical  criticism,  since  it  involves 
Deuteronomy  :  the  passage  referred  to  as  God's 
word  connects  itself  exactly,  in  matter  and  form, 
with  Deut.  x.  12  ;  cf.  also  Deut.  xvi.  12  ;  viii.  14). 

Ver.  9— vii.  6.  Second  Stage.  Ver.  9-16.  The 
Judgment  in  the  Case.  The  voice  of  Jehovah, 
that  judges  mightily  (Am.  i.  2),  calls  concern- 
ing the  city,  t.  e.,  Jerusalem,  the  representative 

of  the  sins  of  the  people,  i.  5  (/  as  Ob.  i.  1); 
and  after  the  true  wisdom,  which  has  in  itself 
the  pledge  of  its  prosperous  issue  and  result  (Job 
v.  12;  vi.  13),  thy  name  looks  out,  the  holy 
manifestation  of  thyself  in  the  judgment  (Is.  xxx. 
27  :  cf.  for  the  sense  of  the  phrase,  Ps.  xiv.  2.  — 
Penary  (De  Leviratu  Hcbr.,  p.  70),  Keil :  Wisdom 
has  regard  to  thy  name.  Caspari  :  O,  what  wis- 
dom, if  one  sees  thy  name.  In  the  last-named 
writer  see  also  many  other  explanations  of  the  pas- 
sage. [Cf.  Text,  and  Gram,  note.]  — The  sudden 
variation  of  the  person  is  common  in  all  the  proph- 


ets ;  and  thus  the  discourse  turns  back  again  hero 
in  what  immediately  follows  to  the  people :  Per- 
ceive the  scourge,  the  judgment  appointed  by 
Jehovah,  here  by  metcnomy  for  the  discourse 
which  treats  of  it,  as  in  Is.  x.  5,  24,  for  the  Assyr- 
ian power  which  executes  it,  and  who  hath  ap- 
pointed it !  V12W  has  a  double  construction,  first 
with  the  ace.  obj.,  then  with  an  object-clause. 
ni3D  is  gen.  coram.,  not  merely  masc,  cf.  Num. 
xvii.  22.  He  has  appointed  the  rod  whose  law  is 
continually  broken.  The  rod  itself  is  not  de- 
scribed until  ver.  13  ff. ;  the  reason  for  it  is  first 
given,  ver.  10  ff. 

Ver.  10.  Are  there  yet,  he  asks  (ft?^  more 
Aram,  for  tt?.1,  2  Sam.  xiv.  19)  in  the  house  of 
the  wicked  the  treasures  of  wickedness,  gained 
by  wickedness,  as  e.  g.,  by  what  is  immediately  in- 
dicated ;  yea,  the  lean  Epha,  accursed  ?  The 
epha  of  leanness  is  the  false  measure  of  grain,  for- 
bidden in  the  law  (Deut.  xxv.  14  ff),  too  small, 
contrasted  with  nsbtt?,  the  right  measure,  which, 
as  opposed  to  the  crime  before  us,  is  called  (Lev. 
xix.  36)  an  epha  of  righteousness  (Caspari).  This 
connection  shows  that  in  the  interrogation  in  the 
first  member,  the  point  is,  not  that  former  sins  have 
tiot  been  expiated  by  the  restoration  of  ill-gotten 
treasures,  but  that  still  new  sins  are  ever  heaping 
up,  and  thus  God's  requirement  in  ver.  8  is  ever 
broken  anew. 

Ver.  11.  In  the  same  sense  he  proceeds,  look- 
ing back  to  Deut.  xxv.  19  ff. :  Can  I  —  as  much 
as  to  say  :  can  one  now  ;  an  exemplification  in  the 
first  person,  common  also  in  English  (cf.  Glassii, 
Phil.  Sac,  p.  898  f.)  —  remain  pure  with  the 
balance  of  wickedness,  and  with  the  bag  with 
weights  of  deceit  1  The  sinners  dream  that  by 
their  offerings  before  God  they  shall  stand  pure,  in 
spite  of  their  daily  repeated  sins ;  that  is  the  faulty 
moral  apprehension  which  the  prophet  would  de 
stroy.  The  sins  of  trade  and  exchange  here  named 
may  have  been  particularly  rife  with  the  Jewish 
national  character,  but  they  stand  palpably  repre- 
sentative of  all  injustice  (cf.  1  Thess.  iv.  6). 

Ver.  12.  Over  these  instances  this  verse,  by 
the  relative  applying  to  the  city,  reaches  back 
to  ver.  9  :    Her  rich  men  are  full  of  violence. 

Such  relative  connections  (n^TT^S  ~1^^?)  have 
the  character  of  an  exclamation,  or  direct  call,  cf. 
Am.  vi.  3  ff. ;  Mic.  iii.  3  (quos  ego!).  And  her 
inhabitants  speak  lies,  and  their  tongue  is  de- 
ception in  their  mouth.  As  this  array  of  their 
sins  rests  on  the  Psalms,  so  that  of  threatened 
penalties  (ver.  13  ff.),  rests  on  the  Pentateuch 
(Lev.  xvi.  25  f . ;  Deut.  xxviii.  39  f.).  And  so 
also  I,  as  intimated  in  ver.  9,  have  made  sick  the 
blows  upon  thee,  i.  e.,  I  smite  thee  mortally ;  cf. 
for  the  expression,  Nah.  iii.  19  ;  for  the  matter,  Is. 
i. ;  Micah,  i.  9  ;  with  devastation  (inf.  abs.,  prob 
ably  gerund,  Gesenius,  §  131,  2;  the  form,  Gesen- 
ius,  §  67,  Rem.  10)  on  account  of  thy  sins. 

Ver.  14.  Thou  shalteat  and  not  b«  satisfied; 
cf.  for  the  fulfillment,  Jer.  Iii.  6  ;  Hag.  i.  6  ;  and 
thy  emptiness  shall  remain  in  thy  bowels ! 
Thou  shalt  carry  away,  flee  with  thy  goods  and 
family,  and  not  save  ;  and  what  thou  shalt  save, 
will  I  give  to  the  sword.    Cf.  Jer.  1.  37  ;  xiii.  16. 

Ver.  15.  Thou  shalt  sow  .  .  .  not  drink 
wine.  The  enemy  shall  reap  thy  harvests  and 
plunder  thy  stores  (Am.  v.  11,  cf.  the  reference  ir 
Is.  lxii.  8  ff). 

In  ver.  16,  finally,  sin  and  punishment  are  onc« 


50 


MICAH. 


more  briefly  grouped  together  :  Yea,  they  observe 
—  instead  of  the  customary  Kal,  he  designedly 
chooses  the  strongest  form,  Hithpael,  the  reflexive 
of  Piel  (Jonah  ii.  9),  to  express  the  carefulness  of 
the  observance  (Hitzig)  —  the  statutes  of  Omri 
and  all  the  doings  of  the  house  of  Ahab,  the 
Baal  worship  (1  K.  xvi.  31  f.)  and  all  the  other 
abominations  (e.  g.,  1  K.  xxii.  27),  by  which  this 
abandoned  dynasty  had  from  the  beginning  dis- 
graced the  ungodly  throne  (Ps.  xciv.  20)  of  the 
kingdom  of  Israel ;  human  statutes  instead  of 
God's  Word  (Lev.  xx.  23),  such  as  indeed  had  un- 
der Ahaz  broken  into  Judah  also  (2  K.  xvi.  3 ;  2 
Chr.  xxviii.  2).  And  so  ye  walk  in  their  coun- 
sels, that  (ironically  ;  the  actual  results  of  the 
corruption  represented  instead  of  the  desired  fruits 
of  their  luxurious  prosperity,  as  Hos.  viii.  4)  I  may 
make  thee  (f^o?,  c.  inf.  as  ver.  5)  a  ruin  (iii. 
12),  and  her  (Jerusalem's)  inhabitants  a  hiss- 
ing ;  and  the  disgrace  of  my  people  —  ye  shall 
bear  it;  the  present  generation  is  ripe  for  the 
curse,  which  the  Lord  had  cast  forth  in  the  law  for 
the  future  of  his  people  (Is.  lxv.  7). 

Chap.  vvi.  vers.  1-6.  The  Lamentation  of  the  Peo- 
ple. As  appears  from  the  subjoined  transitus,  ver. 
7,  and  especially  ver.  8,  where  the  holy  common- 
wealth ij!  manifestly  thought  of  as  speaking,  the 
speaker  here  is  the  prophet,  not  so  much  as  proph- 
et, but  a-;  organ  of  the  ideal  person,  the  true  Is- 
rael ;  like  Is.  xlix.  1  ff.  ;  Ix.  1  ff.,  where  the  prophet 
identifies  himself  with  the  true  Israel,  personified 
throughout  ch.  xl.-lxvi.  under  the  name  of  the 
Servant  of  Jehovah.  Israel  must  confess  that  God, 
in  his  bitter  complaint  (ch.  vi.  9  ff.),  is  just.  In  the 
later  prophets  this  view  is  presented  in  a  still  more 
concrete  form,  when  they  personify  the  true  Israel 
in  the  angelic  character  of  the  maleach  (messen- 
ger) who  represents  the  people  before  God,  and  re- 
ceives from  God  the  words  which  He  has  to  com- 
municate through  the  prophets  to  the  members  of 
the  people,  his  members  (Zech.  i.  12,  14).  Daniel, 
having  shaped  this  personification  of  the  ideal  Is- 
rael to  the  image  of  a  heavenly  Son  of  Man,  to 
whom  the  dominion  of  the  world  is  assigned  (vii. 
13  ff.,  cf.  ver.  27),  and  having  given  both  to  this 
heavenly  and  to  the  earthly  Israel  the  name  of  the 
Messiah  (ix.  25  f.),  furnishes  the  basis  for  the  New 
Testament  deyelopment,  in  which  Christ  appears 
on  the  one  hand  as  a  name  of  the  people  of  Israel 
(Heb.  xi.  26,  cf.  ver.  25),  then  as  the  Son  of  Man 
descended  from  heaven,  and  He  in  whom  all  the 
promises  given  for  Israel  are  combined.  —  "Woe  is 
me  !  thus  begins  the  lament  (cf.  Job  x.  15),  for  I 
am  become  as  a  gathering  of  the  harvest,  as  a 
gleaning  in  the  vintage.  Were  these  words  the 
words  of  the  prophet,  the  sense  would  be  obscure, 
and  hence  from  ancient  times  the  conjecture  has 
been  proposed,  that  the  two  substantives  were 
to  be  regarded  as  participles ;  like  gatherers  of 
the  fruit,  like  gleaners  of  the  vintage.  But  the 
pointing  by  6  under  Aleph,  utterly  precludes  this 
view,  which  has  also  been  rejected  by  the  most  ex- 
act interpreters,  from  Ben  Izaac  down  to  Hitzig. 
Caspari :  It  has  happened  with  me  as  with  one 
who  at  the  harvest  time  seeks  early  figs.  But  nei- 
ther does  rTTT  mean  "  it  has  occurred  to  me,"  for 
the  passage  Is.  i.  9,  quoted  by  Caspari,  proves  noth- 
ing like  this,  nor  does  this  latter  special  limitation, 
the  seeking  of  early  figs,  lie  indicated  at  all  in  the 

general  designation  V^ll  (Am.  viii.  1)  ;  but  if  figs 
and  grapes  are  meant  at  all,  the  thought  that  the 
prophet  finds  none  would  be  very  unsuitably  ex- 


pressed by  the  harvest,  where  they  find  many  rig* 
and  by  the  gleaning  of  the  vintage,  where  thej 
still  find  some  clusters  left.  A  clear  understanding 
results  here  only  from  the  position  before  assumed, 
that  the  personified  Israel  himself  speaks  through 
the  prophet :  I  am  become  like  gleanings  of  the 
harvest  (the  plural  stands  for  symmetry  with  the 
following  plur.  tantum, rn>72 '. as  gleanings  of  th« 
vintage,  t.  e.,  I  am  so  entirely  gleaned  that  thertf 
is  no  cluster  any  more  to  eat ;  for  an  early  fig, 
which  was  particularly  relished  (Jer.  xxiv.  2 ;  Is. 
xxviii.  4),  my  soul  pants. 

Ver.  2.  What  Israel  intends  by  the  clusters, 
and  early  figs,  which  he  would  so  gladly  find  with 
him,  but  which  have  been  snatched  away  (cf.  Is. 
xxxiii.  4),  appears  from  this  verse ;  gone  is  the 
pious  man;  (collect,  for  the  pious,  C,|T,Dn,  pos- 
sessors of  the  chesed,  the  grace,  who  by  their  con- 
duct show  themselves  worthy  of  the  grace,  and 
who  taken  together  are  the  true  Israel  (Ps.  xvi. 
10) — from  the  earth,  and  an  upright  man  is 
no  more  to  be  found.  It  lies  in  the  nature  of 
prophecy  that  it  should  extend  its  immediate  hor- 
izon over  the  whole  world.  And  in  fact,  when  the 
righteous  have  already  died  out  of  Israel,  how 
should  it  be  with  the  heathen  who  have  not  God's 
word?  (Luke  xxiii.  31).  All  he  in  wait  for  blood 
(Ps.  x.  8  ff. ),  each  for  his  neighbor  they  hunt 
with  the  net.  In  the  phrase  "  each  for  his  neigh- 
bor," which  has  usually  a  quite  general  significa- 
tion :  alter  alteram,  there  lies  here  a  special  em- 
phasis ;  those  who  lie  in  wait  for  each  other  are 
brethren,  creatures  of  one  God,  sons  of  one  fore- 
father (Mai.  ii.  10),  and  bound  by  the  law  to  love 
each  the  other  as  himself  (Lev.  xix.  18). 

Ver.  3.  The  first  three  words  form  a  parallel  to 
the  sentence  just  closed  :  for  evil  the  hands  are 
stout,  and  they  are  not  with  some  Rabbins,  Rosen- 
miiller,  and  Ewald,  to  be  connected  with  the  fol- 
lowing. D^ii?  stands  for  verbo  jinito,  as  v.  1  ; 
Prov.  xix.  8 ;  2  Chron.  xi.  2,  and  3^t£n  in  the 
intrans.  sense,  to  be  joyful,  glad,  spirited  (cf.  ii.  7  ; 
Prov.  xv.  13;  Gen.  iv.  7);  cf.  the  parallel  sen- 
tence. :  their  feet  run  to  evil  (Is.  lix.  7).  It  would 
be  still  more  suitable  to  the  primary  meaning  cf 
Z^isn  as  well  as  to  the  connection  with  what  fol 
lows,  to  propose  as  the  sense  of  the  phrase :  upon 
evil  they  look  favorably,  are  friendly  to  it ;  but 
then  we  should  have,  instead  of  ETC  3,  ha»ds, 
3.  or  D37S.  Hitzig :  only  the  evil  do  they  prac- 
tice well ;  which  is  the  same  as  :  for  the  evil  alone 
have  they  hands,  while  if  anything  good  is  to  be 
done,  they  have  none  for  it.  But  this  sense  does 
not  lie  in  his  translation,  which  itself  breaks  down 
upon  the  bl?-  Cocceius  (Lex.,  p.  304) :  Super  malo 
sunt  manus  ad  bonum  faciendum,  i.  e.,  fingunt  et 
plasmant  malum,  ut  bonum  videatur.  Similarly  Um- 
breit,  Keil,  Caspari.  But  this  sense  ^^n  no- 
where has.  Hence  the  two  last  offer  also  the  al- 
ternative translation,  to  do  it  well ;  which  coin- 
cides with  Hitzig's.  The  corruption  rests  on  a 
compromise  of  the  ruling  classes,  and  so  on  the 
worst  moral  vileness ;  "  the  foundations  are  de- 
stroyed "  (Ps.  xi.  3) ;  the  prince  demands  some 

deed  of  violence,  C^  (ver.  2),  and  the  judge  for 
a  price  from  the  princes  may  be  bought  (or  says. 
For  a  price  !)  ;  and  the  high-born  :  he  speaks  out 
the  desire  (Prov.  x.  13  ;  the  other  sense-  '  ruin." 
destroys  the  connection)  of  his  soul,  ind  to- 
gether they  extort  it;  each  one  gives  his  part,  so 


CHAPTERS  VI.    AND  VII. 


51 


that  a  m— 3?,  a  dark  web  of  intrigues,  a  snare 
for  the  victim,  results. 

Ver.  4.  Their  good  man,  i.  e.,  the  best  among 
them  (Ewald,  313,  c),  is  like  a  thorn,  the  most 
uprigat  worse  than  a  hedge  (cf.  2  Sam.  xxiii. 
6).  That  will  all  be  proved,  for  in  the  day  of 
thy  seers,  in  the  jam  Jehovah,  God's  judgment 
day,  which  all  thy  prophets  (elsewhere  rather  par- 
tic.  Kal  C"D2,  Jer.  vi.  17  ;  Ezek.  iii.  17)  have  so 
constantly  proclaimed,  when  thy  visitation  comes 
(this  sentence  is  likewise  a  more  definite  limitation, 
a  second  stat.  absol.  to  jam,  cf.  Ps.  lvi.  4;  lxxxviii. 
2 )  then  wilt  thou  be  ensnared  by  them.  Accord- 
ing to  the  suffix  in  the  previous  member,  IT nn 
is  not  third  fern,  (then  will  be  her  perplexity),  but 
a  second  masc.  in  the  address  to  the  people,  and 
the  sense  (cf.  Is.  xxii.  5)  is,  that  Zion,  in  the  day 
of  God's  judgment,  cannot  free  herself  from  the 
machinations  of  those  seemingly  respectable  men 
who  are  really  thorn  hedges,  but  will  be  caught 
as  a  victim  (cf.  Gen.  xxii.  13  ;  Nah.  i.  10.) 

Ver.  5  From  that  it  follows  that  now  what  is 
otherwise  a  token  of  the  greatest  moral  decay,  in  a 
land,  must  be  practiced  of  design  and  for  self-de- 
fense :  trust  not  in  a  friend ;  "  he  takes  no  notice 
of  the  fact  that  those  to  whom  he  calls  are  them- 
selves, in  the  same  relations,  without  love  and  fidel- 
ity "  (Caspari),  Rely  not  on  the  most  trusted; 
from  her  who  lies  in  thy  bosom,  thy  wife  (Deut. 
xiii.  7),  keep  the  doors  of  thy  mouth.  "  The 
prophet  mentions  only  the  treachery  of  the  wife 
against  her  husband,  because  his  discourse  is  ad- 
dressed to  the  men  as  genus  potius;  because  the 
wife  can  much  more  easily  prove  treacherous  to 
the  husband  than  vie?  versa,  since  the  man  stands 
preeminently  in  relations  which  allow  treachery  ; 
and  because,  finally,  the  wife  is  subject  to  the  man, 
and  eo  in  a  higher  degree  pledged  to  fidelity  than 
lie  (?)"  — Caspari. 

Ver.  6.  Friendship  and  love  are  no  longer  se- 
curities for  confidence,  for  even  the  relation  of  nat- 
ural piety  is  lost  in  an  unnatural  perversion  :  the 
oon  makes  a  fool  of  his  father  [  ?]  ( Deut.  xxxii.  1 5 ; 
Jer.  xiv.  21 ) ;  the  daughter  stands  up  as  a  witness 

against  her  mother  (2  C^p,  as  Ps.  xxvii.  12) ; 
the  daughter-in-law  against  her  mother-in-law, 
and  the  man's  enemies  are  his  servants.  NC£73S 
liTZl,  "  men  of  his  house  "  are  not  his  relations, 
who  live  in  his  house,  but  the  company  of  servants 
/Gen.  xvii.  23-27;  xxxix.  14).  The  connection 
of  ver.  4  with  5  and  6  shows  how  appropriately 
this  description  is  again  employed  (Matt.  x.  35  ff. ; 
Luke  xii.  53)  as  a  sign  of  the  last  davs  (cf.  also 
Matt.  xxiv.  10  ff.). 

Vers.  7,  8.  Transitu*.  The  true  Israel  shudders 
not  in  this  time  of  need.  He  knows  well  that  for 
him  the  promise  cannot  be  broken,  and  that 
through  the  confusion  of  the  judgment  God's  light 
must  break.  By  the  "^Sl  as  also  the  long  pre- 
served  space  between  vers.  8  and  9  shows,  these  two 
verses  are  appended  as  a  conclusion  to  the  forego- 
ing, while  yet  they  constitute  by  their  contents 
and  psalm-like  tone,  —  a  stri3tural  peculiarity, 
common  to  the  prophets  —  the  transition  to  what 
follows :  but  as  for  me  I  look  out  for  God. 
Both  aspects   of  the   spirit  which   speaks   in    the 

Erophets  appear  in  this  "  looking  out,"  in  that  he 
oth  as  prophet  looks  out  for,  strives  to  anticipate, 
liic  fortunes  of  the  future,  the  coming  of  God  for 
salvation,  and  also  as  the  spirit  of  the  true  people 
of  God  confidently  trusts  in  this  coming  help  (Ps. 


v.  4  ;  Heb.  ii.  1 ).  Prophecy  and  faith  are  correla- 
tives. I  will  wait,  the  Opt.  indicates  that  tha 
word  is  an  exhortation  to  his  own  soul  (Ps.  xlii. 
12),  for  the  God  of  my  salvation,  the  God  on 
whom  my  salvation  rests ;  this  also  being  a  psalm- 
tone  (Ps.  xxvii.  9).  My  God  will  hear  me,  and 
his  hearing  is  an  active,  effectual  hearing. 

Ver.  8.  Hence  results  immediately  the  apos- 
trophe to  the  enemy,  the  world-power  which  (iv. 
10)  is  called  Babylon,  to  which  the  chastisement 
of  Israel  is  committed  :  She  must  not  regard  this 
condition  of  chastisement  as  a  perpetual  thing. 
Rejoice  not,  my  enemy;  the  pleonastic  "O, 
which  strengthens  the  emphasis,  is  likewise  appro- 
priate to  the  psalm  style  (Ps.  xxv.  2,  et  suepe).1  For 
if  I  fall,  I  rise  again,  I  fall  only  to  rise  again.  — 
The  conditionally  gains  energy  by  the  parataxis 
without  particles  (Prov.  xviii.  22  ;  Ewald,  357,  6). 
The  second  ^S,  as  is  shown  also  by  the  change  of 
tenses,  is  temporal  and  not  for  additional  confirm- 
ation. When  I  sit  in  darkness,  a  common  fig- 
ure for  the  affliction  caused  by  God's  judgments 
(Is.  viii.  25  ;  ix.  1  ;  be.  1  ff.)  ;  then  is  Jehovah 
my  light  (Ps.  xxvii.  1 ) ;  ;md  this  light  cam.  ^t  re- 
main concealed,  but  must  actively  manifest  itself. 

Vers.  9,  10.  With  this  trausitus  the  psalmody 
is  begun  which  sounds  on  through  the  whole  lyric 
period  which  follows  (vers.  9-20).  This  descriht  ■* 
(in  the  form  of  a  prayer,  with  hope  and  supplica- 
tion, announcing  and  celebrating  the  completion 
of  God's  doings  with  his  people),  the  coming  of  the 
kingdom  of  light  after  the  darkness,  and  is  thus 
the  fulfillment  of  the  final  clause  of  ver.  8  ;  when 
I  sit  in  darkness  then  is  Jehovah  my  light.  The 
position  is  an  ideal  one.  As  ver.  1,  Israel,  on  ac- 
count of  his  deficiency  in  righteous  men,  felt  that 
the  worst  abominations  were  maturing,  and  with 
them  the  judgment,  and  by  gradual  approach 
stood  finally  (ver.  7  f.)  in  the  crisis  of  the  judg- 
ment, so  he  proceeds  now  in  spirit  through  judg- 
ment and  exile  to  salvation.  His  language  turns 
in  a  constant  alternation,  swaying  lyrically  (cf. 
Ps.  cxvi. ),  iiu\v  toward  himself,  now  toward  the 
offended  and  forgiving  God,  now  toward  the  en- 
emy who  is  to  be  judged  (cf.  ver.  8). 

Ver.  9.  The  indignation  of  Jehovah  will  I 
bear,  with  this  humility  (cf.  vi.  8)  and  submission 
to  the  will  of  God,  the  germ  of  salvation  is  already 
given ;  when  God's  will  is  accepted  as  their  will 
the  sorrow  ceases  to  be  sorrow.  For  I  have 
sinned  against  him.  Humiliation  under  sorrow 
flows  from  the  recognition  of  sin  ;  the  sorrow  must 
be  recognized  as  indignation,  that  is,  as  the  mani- 
festation of  God's  righteousness  (Ps.  Ii.  6).  Such 
recognition  moves  his  heart,  which  cannot  fail  to 
answer  the  call  of  his  people ;  and  this  confidence 
gives  Israel  a  joyful  courage  to  endure  until  he, 
as  he  surely  must,  shall  maintain  my  cause.  In- 
stead of  standing  my  foe,  as  now,  in  the  suit  (vi. 
1),  He  will  make  my  cause  against  the  heathen 
his  own  (Ps.  xxxv.  1  ;  xliii.  1),  and  secure  for  me 
my  right  ( Ps.  ix.  5 ).  To  the  light  will  he  bring 
me  forth,  out  of  the  darkness  of  captivity  (Ps. 
lxviii.  7)  as  once  out  of  Egypt  (Deut.  viii.  14).    I 

shall  see  with  pleasure  (2)  his  righteousness,  fot 
even  the  deliverance  of  the  sin-laden  people  is 
righteousness,  because  it  is  a  fulfillment  of  the 
ancient  promises  (cf.  on  vi.  5). 

Ver.  10.  And  that  shall  my  enemy  see  with 
pain  (cf.  on  ver.  8),  and  shame  shall  cover  her. 
The  verbs  are  not  indicative,  therefore  not  direct 

1  [Cf.  Oram,  and  Text.  —  Tf.i 


52 


MICAH 


announcement,  but  jussive:  the  prophecy  of  sup- 
plicating confidence.  Her  who  saith  to  me : 
Where  is  Jehovah  thy  God  ?  on  whose  help 
thou  hast  rested  thy  hope  (of.  Ps.  lxxix.  10  ;  cxv. 
2).  This  is  the  point  of  view  from  which  Israel's 
cause  becomes  a  controversy  for  God.  My  eyes 
will  look  upon  her  with  pleasure  —  on  the 
sharpened  Nun,  cf.  Ewald,  198  a  —  and  she  will 
be  trodden  down  as  mire  in  the  streets.  The 
last  Qamets  in  D?3~IJ3  is  shortened  into  Pattach, 
on  account  of  the  coming  together  of  two  tone 
syllables  (cf.  Is.  x.  6).  From  the  enemy  the  dis- 
course turns  off — 

Ver.  11-13.  While  the  representative  element 
gives  way  more  to  the  prophetic,  and  announces 
salvation  to  the  holy  community.  It  is  a  day  (so 
De  Dieu,  Hitz.,  Casp.)  to  build  thy  walls.  The 
anticipation  of  the  exile  goes  forward,  and  from  the 
certainty  of  the  threatenings  (iii.  12;  iv.  10),  the 
prophet  expects  (cf.  ver.  7)  the  restoration  of  Jeru- 
salem. To  take  this  whole  first  member,  not  in- 
dependently, but  as  a  designation  of  time  to  the 
second  ("on  the  day  when  thy  walls  shall  be  built, 
will,"  etc.)  is  forbidden  by  the  Sinn  in  the  sec- 
ond member;  besides,  that  view  would  require  the 
reading  ni32n  D1\  At  the  bottom  of  the  fig- 
ure of  wall-building  lies  the  conception  of  the 
vineyard  (Is.  v. ;  xxvii.  2  ff. ;  Ps.  lxxx.) ;  "Ha  is 
the  inclosing  wall  of  a  vineyard  (the  wall  of  a 
city  is  noin).  In  that  day  will  the  law  be  far 
removed.  The  Rabbinic  Exegesis,  and  with  that 
those  among  recent  Christian  interpreters  who  are 
influenced  more  or  less  by  the  legal  spirit  of  the 
Uabbins,  have  been  obliged  at  this  passage  to  have 
recourse  to  rationalistic  evasions.  According  to 
the  Targum  and  Hengstenberg,  fiTl  should  mean 
the  statutes  imposed  by  the  heathen  oppressors ; 
but  this  is  not  even  remotely  suggested  by  the  con- 
nection, and  the  passage  cited  from  Ps.  xciv.  20 
testifies  rather  for  the  opposite  view.  Caspari 
would  have  it  mean  that  then  the  boundaries  of 
the  land  of  Israel  shall  lie  in  the  far  distance,  be 
extended  far  beyond  the  original  compass ;  but 
what  should  the  walling  around  (ver.  1 1  a)  mean 
if  the  border  is  abolished  ?  That  would  be  direct- 
ly contrary  to  the  figure.  Keil :  The  limits  be- 
tween Israel  and  the  nations,  the  law  of  Israel's 
exclusiveness  shall    be  abolished.     But  why  this 

limitation  to  one  particular  law  1  pn  is  the  law 
in  its  widest  and  most  general  sense  (Ps.  xcix.  7  ; 
rxlviii.  6  ;  Ex.  xv.  25),  and  as  it  is  unquestionably 
the  doctrine  of  the  New  Testament,  that  in  the 
time  of  the  Gospel  the  fence  of  the  law  is  broken 
down  (Eph.  ii.  14),  so  there  is  the  less  ground  for 
denying  to  the  prophet  this  meaning  in  our  passage, 
because  the  whole  context  has  left  the  historical 
ground  far  behind,  rising  to  the  ideal  height  of  a 
spiritual  contemplation,  and  because  Jeremiah  also, 
in  a  like  connection  in  the  famous  passage  (eh.  iii. 
16),  prophesies  a  like  triumph  over  the  legal  posi- 
tion (cf.  Is.  lxv.  1  f.,  and,  in  our  prophet  himself, 
ck.  vi.  6  f.)  We  may  designate  our  passage  as 
exactly  the  text  of  Jeremiah's  great  prophecy  (ch. 
txxi.  31  If.)  concerning  the  new  covenant.  The 
parenthetical  view  therefore  of  the  words  pm^ 
pn  ("in  that  day — far  distant  is  the  term  —  in 
that  day,"  etc.,  De  Wette,  Ewald,  Umbreit),  is  to 
be  rejected. 

Ver.  1 2.  In  that  day,  unto  thee,  the  restored 
Zion,  -—  the  i  of  the  apodosis  after  the  elliptical 
protasis  In  designate  the  time,  as  Ex.  xvi.  6  f. ; 


Ewald,  344  b,  — will  one  come  from  Assyria, 
and  also  the  cities  of  Egypt  will  come  ;  not 
merely  the  scattered  believers  of  Israel,  who  al- 
ready (cf.  ver.  11)  will  have  founded  the  new  struc- 
ture, but  also  the  heathen  peoples  will  be  added 
(Ps.  lxxxvii.),  and  Assyria  the  scourge,  first  of 
all,  but  also  the  cities  of  Egypt,  which  here, 
as  Is.  xix.  G  ;  xxxvii.  25,  received  the  poetical 
name  Mazor,  instead  of  the  usual  Mizraim.  She 
stands  forth  as  the  second  world-power,  on  the 
other  side  of  Israel  from  Assyria  (cf  Zech.  x.  11), 
and  the  cities  are  particularly  regarded,  as  prce- 
cipua  membra  of  the  land  of  culture,  even  in  Jeho 
vah's  Messianic  prediction  (Is.  xix.  18).  Yea. 
from  Egypt  even  unto  the  Euphrates,  and 
even  unto  the  sea  from  the  sea,  from  the  West- 
ern, Mediterranean  to  the  Eastern,  Persian  Sea 
(cf.  Joel  ii.  20),  and  from  the  mountain  to  the 
mountain,  from  Sinai  in  the  south  to  Lebanon  in 
the  north,  sc.  will  they  come  to  thee.  D"*  and 
"^nn  are  local  accusatives,  and  the  induction  of 
a  great  extent  of  country  by  the  antithesis  of  the 
quarters  of  the  compass  is  a  common  turn  of  dis- 
course (cf.  Am.  viii.  12).  The  prophet's  enumera- 
tion confines  itself,  as  was  natural,  to  what  was 
suggested  by  history  and  geographical  position, 
and  indeed  with  a  special  horizon,  having  refer- 
ence to  Gen.  xiii.  14  f. ;  but  in  the  specification  of 
the  points  of  the  compass  lies  potentially  the  uni- 
versality of  the  plan  of  salvation  (cf.  iv.  1,  2) 
The  same  thought  is  expressed  with  greater  clear- 
ness and  smoothness  by  Isaiah  (ch.  xix.  23).  But 
with  cutting  sharpness  the  prophet  here  also  — 

Ver.  13.  For  the  last  time  connects  with  the 
promise  the  contrast  of  the  judgment :  but  the 
land  (we  may  understand,  either  with  Caspari, 
from  ver.  2,  Canaan,  which  extends  itself  before 
those  that  flock  unto  it,  or,  with  Keil,  the  whole 
earth,  out  of  which  those  who  seek  deliverance 
crowd  hither)  will  he  waste  on  account  of  its 
inhabitants  (cf.  vi.  11),  because  of  the  fruit  of 
their  doings.  For  just  in  Zion  alone,  the  seat  of 
God's  congregation,  will  be  deliverance  (Ob.  17  ; 
Joel  iii.  5),  and  this  Zion  is  not  the  present,  which 
itself  is  then  destroyed  (iii.  12,  coll.  iv.  1),  but  a 
spiritual,  living  Zion.  So  salvation  and  judgment 
lie  side  by  side  (Is.  lxv.  24). 

With  that  strikingly  sudden  turn,  the  occasion 
is  given  for  the  last  supplication  (vers.  14-17),  which 
the  prophet  utters  in  the  name  of  the  congrega- 
tion. 

Ver.  14.  Peed  thy  people,  who  after  the  ter- 
rors of  the  judgment  need  the  shepherd's  care, 
which  also  according  to  the  promise  (ver.  3)  was 
to  be  given,  with  thy  staff,  the  mark  of  the  shep- 
herd (cf.  Zech.  xi.  4  ff.);  the  flock  (Ps.  xcv.  7) 
of  thy  possession  (Ps.  xxviii.  9)  who  dwell 
alone,  whom  thou  hast  as  it  were  separated  from 
among  the  nations,  and  whose  distinction  it  is 
from  of  old  that  they,  separately  from  the  nations, 
belong  to  thee  alone  (cf.  Num.  xxiii.  9  ;*Ps.  iv.  9, 
where  TT27  belongs  to  the  verb),  ^aStt?  an  old 
form  instead  of  the  stat.  constr.  (Ob.  3).  "  Accusa- 
tivus  habitantem  notat  passionis  non  objectum  sea 
effeclum,  ut  acervos  desolatos"  (Jer.  xxxvii.  26). 
Ch.  B.  Michaelis.  In  the  forest  in  the  midst  of 
Carmel  let  them  feed;  in  Bashan  and  Gilead, 
as  in  the  days  of  old.  The  kingdom  of  Zion 
shall  extend  over  the  whole  desolated  land,  as  was 
denoted  by  the  enumeration  of  the  east  and  west, 
as  Ps.  lx.  9.  That  both  regions  named  belong  to 
the  Ten  Tribes  may  be  accidental,  but  is  better  re- 
garded as  a  commentary  on  ver.  13,  in  such  sens* 


CHAPTERS   VI.  AND  VII. 


53 


that,  as  the  desolation  of  the  Ten  Tribes  began 
sooner,  so  will  it  continue  longer  than  that  of 
Zion,  that  it  lies  waste  while  Zion  has  been  built 
up.  The  phrase,  "  in  the  forest  in  the  midst  of 
Carmel,"  is  not  to  be  dragged  back  to  the  preced- 
JDg,  There  it  would  be  a  useless,  obscure,  and  halt- 
ing addition,  but  to  be  connected  with  the  second 
half  of  the  verse,  as  the  parallel  passage  (Jer.  1. 
19),  which  evidently  rests  on  this,  still  more  clearly 
shows.  By  "  the  days  of  old  "  are  hardly  meant 
the  days  of  Uzziah,  as  Movers  supposes,  but  those 
of  David,  as  the  normal  period  of  the  unity  of  the 
kingdom  (cf.  on  ver.  2). 

Ver.  15.  As  in  that  passage  so  here,  the  proph- 
et's glance,  while  he  quotes  God's a  answer,  confirm- 
atory of  the  prayer  in  ver.  14,  goes  still  further 
back  ;  as  in  the  days  when  thou,  Israel,  earnest 
out  of  the  land  of  Egypt  (Ps.  cxiv.),  will  I  to 
them,  thy  people,  show  wonders  of  grace. 
msb52  are  the  special  manifestations  of  God's 
mercy,  often  in  opposition  to  the  course  of  nature 
(Ex.  hi.  20),  which  will  be  repeated  in  the  age  of 
salvation  (the  Messianic  age)  (ix.  5).  As  the  sup- 
plicating people  in  ver.  14  spoke  of  itself  in  the 

third  person,  ^H^,  so  God  in  the  first  member 
here  addresses  it  with  thou,  but  in  the  second, 
speaks  of  it  in  the  third  person ;  "  thou  "  is  the 
present  Israel,  "  he  "  is  the  Israel  of  the  future. 

Ver.  16.  The  old  impression  upon  the  heathen 
resulting  from  God's  wonderful  deeds  in  behalf  of 
Israel  ('jf.  Ex.  xv.  14  f  ;  [Josh.  ii.  9  ft'.] )  is  to  be 
repeated.  The  heathen  will  see  it,  those,  name- 
ly, who  even  then  remain  rebellious  (cf.  on  ver.  14), 
and  be  ashamed  so  that  all  their  power  van- 
ishes (Ezek.  xxxii.  30).  1^2  Ztrre  fii)  tlvat,  as  Is. 
_ixiii.  1,  —  will  lay  their  hand  on  their  mouth  ; 
extreme  astonishment  takes  away  the  power  of 
jpeech  (Judg.  xviii.  19;  Is.  lii.  15) — their  ears 
will  be  deaf  "  before  the  thunder  of  Jehovah's 
mighty  deeds  (Job  xxvi.  14)."     Hitzig. 

Ver.  17.  The  evil  in  them  is  overcome  by  the 
good,  the  serpent  which  reared  itself  against  Jeho- 
vah is,  like  his  type  (Gen.  iii.),  by  the  eternal  judg- 
ment, cast  down  to  the  ground  ;  dust  shall  they 
lick  like  the  serpent  (Ps.  lxxii.  9  ;  Is.  xlix.  23) 
creeping    on    the    earth  —  properly :    as  those 

things  which  creep  on  the  earth ;  3  veritatis,  as 
Is.  i.  7.  They  shall  tremble  forth  out  of  their 
hiding-places;  to  Jehovah  our  God  (cf.  iv.  5) 
shall  they  approach  with  terror  [herbeizitteni\ 
(Hos.  xi.  10  f ),  and  be  in  fear  before  thee  (Ps. 
xl.  4).  With  this  the  discourse  passes  over  again 
to  the  congregation,  and  ends  — 

Vers.  18-20,  in  a  final  lyric  strophe  (as  Ps.  civ. 
32  ff. ;  lxviii.  30  ff. ;  Rom.  xi.  33  ff.).  The  won- 
derful deeds  of  God,  exhibitions  of  power  to  the 
adversaries,  which  bring  them  to  trembling  sub- 
mission, are  for  Israel  deeds  of  mercy  and  truth, 
which  open  his  mouth  for  an  inspired  cry,  lay  in 
his  soul  the  spirit  of  free  heart  devotion  (nil 
nS'HS,  Ps.  Ii.  14),  in  the  production  of  which  all 
God's  discipline,  through  law,  deeds,  and  proph- 
ecy, culminates.  "Who  is  a  God  like  thee  !  This 
also  is  borrowed  from  the  triumphal  ode  of  Miriam 
(Ex.  xv.  11;  cf.  Ps.  lxxxvi.  8).  Whether  there 
is  any  play  here  on  the  name  Micah,  must  be  left 

1  Thin  form  of  dialog  ae  between  God  and  the  people  is 
very  common  in  the  hymnistic  style  of  the  prophets ;  more 
particularly  at  the  conclusion  where  the  prophetic  ecstasy 
haa  reached  its  climax      Hosea  xiv.,  e.g.,  cannot  be  under- 


undecided.  Forgiving  iniquity  and  graciously 
passing  over  all  transgression  for  the  remnant 
of  his  people  (cf.  on  ii.  11).  Back  of  this  and 
what  follows  lies  the  description  of  the  compas- 
sion of  God  in  Ex.  xxxiv.  6  f. ;  in  the  word  "123? 
perhaps  an  allusion  to  the  great  act  of  mercy  (Ex. 
xii.  12,  13).  He  does  not  hold  his  anger  for- 
ever, for  he  has  his  pleasure  in  mercy  (Ps.  ciii. 
9). 

Ver.  19.  He  will  again  have  compassion  on 
us  (on  the  constr.  vid.  Gesen.  §  142,  3  b),  will 
tread  down  our  iniquities,  which  rise  up  against 
us  as  enemies,  and  overpower  us  (Ps.  lxv.  4). 
Yea,  he  will  cast  into  the  depth  of  the  sea  all 
their  sins,  the  prophet  adds  in  confirmation,  here 
also  regarding  the  sins  as  foes,  and  intentionally 
alluding  to  Ex.  xv.  10. 

Ver.  20.  Thou  wilt  show  truth  to  Jacob,  wilt 
maintain  for  the  descendants  what  thou  hast  prom- 
ised them  in  their  progenitor,  mercy  to  Abraham, 
who  lives  on  in  his  posterity,  and  waits  for  the 
promise  (John  viii.  56),  and  was  not  vainly  called 
a  father  of  a  multitude.  Thou  wilt  show  to  them 
the  truth  and  grace  which  thou  hast  sworn  to 
our  fathers  from  the  days  of  antiquity.  The 
unity  of  the  plan  of  salvation  for  Israel  from  be- 
ginning to  end  (for  the  mercy  and  truth  of  God 
are  the  scarlet  threads  which  run  through  it),  is 
the  thought  with  which  the  prophet,  placing  him- 
self at  the  culminating  point  of  revelation,  con- 
cludes. This  perspective  has  been  expanded  only 
from  the  point  of  view  of  the  Now  Testament 
(Matt.  xxv.  34). 


DOCTRINAL  AND  ETHICAL. 

God  has  entered  into  a  covenant  relation  with 
Israel,  dating  (vii.  21)  from  the  days  of  the  patri- 
archs. Hence,  while  His  judgments  roar  against 
the  heathen,  unproclaimed  and  without  pity,  to  Is- 
rael He  first  demonstrates  his  guilt,  and  that  by  set- 
ting  before  Himself  and  the  people  alike  the  eter- 
nal principles  which  He  has  given  in  His  revelation 
by  word  and  deed,  and  in  the  face  of  these  proves 
to  Israel  that  He  has  kept  His  truth,  but  that  Is 
rael  has  broken  the  covenant  and  become  guilty. 
This  conviction  He  secures  before  the  punishment, 
that  the  latter  may  not  prove  an  annihilation,  but 
be  made  fruitful  of  improvement.  For  such  fruit 
results  from  the  punishment,  provided  the  latter 
turns  the  sinner  in  upon  himself,  and  when  it  is 
borne  with  the  consciousness  that  it  is  just.  Only 
on  this  condition,  finally,  is  forgiveness  possible; 
yea  (while  it  appears  that  the  sin  is  too  great  to  be 
possibly  expiated  by  punishment),  necessary  ac- 
cording to  the  grace  of  God.  To  this  end  serve* 
the  controversy  at  law. 

This  begins  with  a  reference  to  those  original 
works  of  redemption  by  which  God  fonudeil  the 
congregation,  and  with  marvelous  exhibitions  of 
favor  called  them  to  be  his  people.  Thereby  Is- 
rael from  the  beginning  entered  into  an  obligation 
to  be  specially  consecrated  to  Him  :  I  am  the  Lord 
thy  God.  This  obligation  was  represented  in  an 
outward  system  of  duties.  The  ceremonial  cultus, 
however,  is  only  a  passing  pedagogic  stage.  It 
cannot  be  regarded  as  the  independent  principle 
and  soul  of  the  relation,  because  it  offers  to  God 
stood  at  all  without  bearing  in  mind  that  we  have  a  dia- 
logue before  us.  This  is  the  H^l7,  the  solemn  responrtv* 
song  (Ex.  xv.  21)  at  the  time  of  the  salvation,  as  Ho*ea  (H 
18  [16])  foretells. 


54 


MICAH. 


nothing  which  does  not  already  belong  to  Him, 
and  in  consistency  it  would  lead  to  ungodly  mur- 
der. It  must  look  beyond  itself,  and  can  furnish 
no  couch  of  rest  for  the  congregation.  The  reg- 
ulative and  substantial  principle  in  the  law  is, 
rather,  the  moral  kernel,  the  righteousness  of  the 
heart. 

And  according  to  this  principle  must  Israel  be 
judged  and  condemned  ;  for,  when  God's  truth, 
appearing  in  judgment,  looks  around  for  wisdom 
(Prov.  i.  7)  it  perceives  in  every  house  the  folly 
(Ps.  xiv.  1)  of  sinners,  who  would  fain  enjoy 
God's  blessing  without  purity  of  life.  Therefore 
the  greed  and  slavery  of  the  sinner  must  become 
his  punishment;  to  eat  and  not  be  satisfied,  to 
labor  and  not  enjoy  the  fruits,  the  miserable  lot 
of  involuntary  servitude,  is  their  normal  end. 
Wherever  like  sins  exist  there  is  like  punishment; 
no  right  of  legitimacy  can  secure  the  kingdom  of 
Judah  against  the  fate  of  Samaria,  if  the  ways 
here  are  the  same  as  there. 

Sent  forth  by  God  and  his  Spirit  (Is.  xlviii.  16), 
the  true  Israel  wanders  through  the  ages,  and 
struggles  for  embodiment.  But  the  longer  the 
time  the  less  does  present  reality  correspond  to 
the  character  which  he  is  obliged  to  demand  of  his 
members.  According  to  this  they  should  be  a  liv- 
ing possession,  prophets  and  priests  to  God  (Ex. 
xix.  5,  6).  Nay,  he  appears  to  himself  now  as  a 
vineyard,  a  fruit  garden  which  has  been  gleaned ; 
of  those  who  are  now  called  Israelites  he  can 
scarcely  recognize  one  as  a  member  of  his  body. 
Not  a  blooming  orchard  is  this  people,  not  belted 
together  by  the  bands  of  divine  peace  into  one 
well-pleasing  whole,  but  involved  in  the  bonds  of 
iniquity,  which  bind  the  chiefs  of  the  people  (John 
vii.  48)  together;  so  closely  involved  that  in  the 
day  of  judgment  they  cannot  release  themselves. 
The  connection  is  external ;  inwardly,  not  the  na- 
tional bond  merely,  but  all,  even  the  most  intim- 
ate relations  of  the  family  are  utterly  fretted  away, 
and  that  will  show  itself  in  the  worst  outbreaks  of 
alienation  and  discord. 

But  yet  the  true  Israel  knows  that  his  time 
will  come.  Although  he,  with  all  his  promises,  is 
bound  to  the  substratum  of  this  neglected  nation- 
ality, he  knows  still  that  when  it  has  to  be  given 
up  (v.  2)  to  punishment,  he  with  it  will  be  given 
up  only  to  redemption.  In  the  darkness  of  their 
abandonment  to  the  world,  Jehovah  is  his  light. 

Hence  comes  that  right  disposition  to  endure, 
which  the  litigation  was  intended  to  produce :  the 
endurance  of  the  anger  as  a  cross  which  we  take 
upon  ourselves  without  reluctance :  /  will  bear ; 
and  the  confident  waiting  for  deliverance.  He 
t-ubmits  to  be  given  up  to  the  hands  of  the  world- 
power,  but  nevertheless  knows  that  in  that  day 
when  God  shall  perform  his  promises,  out  of  these 
heathen  also  all  that  are  called  shall  enter  into  the 
new  Jerusalem,  which  will  he  divested  of  all  en- 
closure and  narrowness;  that  if  all  lie  in  ruins 
the  eternal  kingdom  of  God  will  arise  upon  the 
ruins.  Then  will  the  Lord  be  the  shepherd  of 
the  true  Israel,  now  become  actual  and  visible. 
He  will  march  with  might  at  the  head  of  his  own 
people.  The  adversaries,  scattered  and  cast  to  the 
ground,  come  trembling  unto  Jehovah  whom  they 
had  despised. 

That  will  be  the  great  day  of  the  forgiveness  of 
Bins,  and  of  the  infliction  of  punishment,  which 
only  th':  God  of  the  true  Israel  can  ensure,  for  he 
takes  pleasure  in  compassion.  And  it  must  come 
because  the  compassionate  God  is  a  true  and  faith- 
ful God,  and  the  Covenant  made  with  the  fathers 


can    be  broken  by  nothing  which  may  come  b» 
tween. 

Schmieder  (vi.  4) :  Miriam,  sister  of  Moses  and 
Aaron,  was  a  prophetess  (Ex.  xv.  20).  Just  as 
the  deliverance  out  of  Egypt,  as  beginning  of  the 
creation  of  the  people  of  God,  includes  within  it 
all  the  subsequent  works  of  protection  and  re- 
demption, so  the  three  personages,  Moses,  Aaron, 
and  Miriam,  are  the  types  of  the  whole  legislation 
of  the  entire  priesthood  and  prophecy,  therefore 
all  God's  saving  institutions  for  Israel  (vii.  1 1  ff.). 
The  day  of  vengeance  upon  evil  is  the  dawn  of 
the  day  of  redemption  and  restoration  for  the  con- 
gregation of  the  saints.  This  is  the  pervading 
doctrine  of  the  whole  Bible ;  with  the  flood  comes 
the  rain-bow  to  Noah,  with  the  destruction  of 
Pharaoh  the  deliverance  from  Egypt,  with  Saul's 
death  David's  glory,  with  the  destruction  ol  Jeru- 
salem the  new  hope  of  Zion,  with  the  fall  of  Baby- 
lon, the  return  of  the  Jews,  with  the  judgment 
upon  the  heathen  the  return  of  the  Jews. 


HOMILETICAL  AND  PRACTICAL. 

Mirror  of  Evangelical  Repentance. 

1.  Everything  is  open  and  manifest  before  God  , 
the  dumb  earth  is  his  witness.  Hide  not  thyself 
(vi.  1,  2). 

2.  How  much  has  He  done  for  thee  t  Hast  thou 
ever  considered  it  ?  (vers.  3-5). 

3.  Thou  hast  outwardly  taken  part  in  his  wor- 
ship, mayest  even  have  gone  further  in  it  than 
was  necessary.  But  how  is  it  with  thee  inwardly  ? 
(vers.  6,  7.) 

4.  Thou  knowest  his  law,  but  thy  life  accuses 
thee  (vers.  8,  9-12). 

5.  Thou  knowest  that  He  is  judge,  and  art  ac 
quainted  with  his  judgments.  But  thy  ways  show 
that  thou  regardest  them  not  (vers.  13-16). 

6.  Yea.  Lord,  I  confess  (vii.  1-6). 

7.  But  I  believe  also ;  therefore  will  I  fain  bear 
thy  judgments  (vers.  7-9). 

8.  For  I  know  thy  promises  (vers.  10-17). 

9.  And  will  celebrate  thy  great  compassion 
(vers.  18-21). 

Or  :  The  History  of  the  congregation  in  God's  light 
(Is.  ii.  15).  Exordium  :  The  light  of  God  a  light 
of  judgment  (vi.  1,  2). 

1 .  The  selection  and  establishment  of  the  con- 
gregation (vers.  3-5). 

2.  The  legislation  (vers.  6-8). 

3.  Sin  (vers.  9-16). 

4.  The  acknowledgment  of  sin  (vii.  1-6).  Trans- 
itus  :  The  light  of  God  a  light  of  grace  (vers.  7, 
8). 

5.  The  return  (ver.  9). 

6.  The  experience  of  grace  (vers.  10-20). 

Ver.  1.  The  heart  of  man  is  harder  than  a 
stone.  The  rocks  could  not  but  be  moved  by  tha 
gratuitous  beneficence  of  God,  and  his  complaint. 
Men  remain  unaffected,  "  If  these  should  keep 
silence  the  stones  would  cry  out."  —  Ver.  2.  la 
there  greater  condescension  than  this,  that  the 
Lord  of  heaven  and  earth,  before  whom  none  liv- 
ing is  just,  and  who  sees  through  and  through 
everything,  will  not  judge  Israel,  unless  He  have 
seen  his  sins  and  consented  to  it.  How  soon,  C 
Christian,  art  thou  ready  with  thy  judgments  !  and 
allowest  thy  brother  no  time  for  reply,  and  ha»i 
no  ear  for  him  !  —  Ver.  3.  What  God  has  done 
for  us  from  our  youth  up  is  nothing  but  benefits. 
Therefore  we  shoul  1,  even  in  painful  experiences, 
know  that  the  hou-  cometh,  when  we  shall  recog- 


CHAPTERS  VI.   AND  VII. 


5h 


nize  them  as  mercies  from  God.  What  the  deliv- 
erance from  Egypt  was  for  Israel,  that  is  for  us 
the  redemption  from  all  sins,  from  death,  and  from 
the  power  of  the  devil.  Thus  have  we  become  his 
holy  people  and  possession.  —  Ver.  4.  A  great 
benefit  is  it  when  God  at  the  right  time  puts  the 
right  people  at  the  head  of  the  congregation.  To 
«uch  right  people  it  pertains  also  that  they  should 
meet  opposition.  —  Ver.  5.  Balaam  came  to  curse, 
but  when  he  sought  God  (Num.  xxiii.  3),  his 
curse  was  turned  into  a  blessing.  Whatever  thou 
wouldst  do,  forget  not  to  seek  God,  that  thou  may- 
est  do  all  as  his  instrument.  To  the  upright  He 
gives  success.  The  end  of  all  earnest  meditation 
on  the  ways  of  God  is  that  one  perceives  them  to 
be  righteousness.  —  Vers.  6-8.  A  sermon  in  time 
of  war.  The  people  seek  their  God  and  thereby 
become  conscious  of  their  guilt.  Then  seeking  is 
equivalent  to  atonement.  Wherewith?  (1.)  Not 
with  outward  behavior.  Fast-days  help  not,  and 
the  first-born  who  lie  dead  on  battle-fields,  atone 
not  for  the  sins  of  the  people.  Rather  (2)  with 
the  heart.  Holy  wars  like  those  of  David  are 
scarcely  waged  any  more,  but  it  ought  to  be  the 
case  that  wars  should  be  waged  holily.  Those 
who  are  at  home,  however,  should  show  mildness 
and  modesty.  —  Ver.  6.  That  is  the  way  of  sinful 
man,  to  excuse  himself  as  if  he  knew  not  God's 
word.  Then  we  speak  as  if  we  knew  not  what  He 
really  demands  (Luke  x.  29  flf.).  Or  we  capri- 
ciously turm  notions- of  God  as  if  He  demanded 
things  which  no  man  can  perform.  No  heart  is 
so  lazy  that  it  would  not  find  out  how  to  reach 
what  is  good  (Prov.  xxii.  13).  —  Ver.  8.  If  thou 
seekest  God,  ask  thyself  above  all,  What  does 
God  seek  in  me  ?  To  do  right,  KaTepyd&adai  Si- 
\aio<rvvj]v  (Acts  x.  39),  is  a  hard  piece  of  work, 
and  whoever  reflects  upon  it  deeply  perceives  that 
no  man  alive  is  just  before  God.  The  power  for 
that,  however,  comes  from  the  loving  mercy.  Clem- 
ency towards  our  neighbor  is  doubtless  intended 
(Hos.  vi.  6),  but  the  expression  is  designedly  so 
put  that  we  are  obliged  to  think  of  the  undeserved 
mercy  of  Him  who  first  loved  us.  He  who  im- 
agines that  he  loved  first  has  not  attained  to  the 
third  thing,  walking  humbly.  However  much  he 
may  outwardly  show  humility,  it  is  only  a  wretch- 
ed gloss  upon  a  puffed  up  and  proud  heart.  And 
pride  in  the  house  of  God  is  a  miserable  thing.  — 
ver.  9.  The  voice  of  the  Lord  calls  ever,  but  not 
ever  in  the  same  way;  sometimes  for  invitation, 
again  to  judgment.  He  who  hears  not  the  former 
at  the  time  must  hear  the  other  after  the  time. 
O  that  men  would  not  always  regard  merely  the 
rod  of  correction,  but  ever  also  Him  who  hath  ap- 
pointed it !  They  would  then  complain  of  noth- 
ing but  their  own  sin.  —  Ver.  10.  It  is  a  helpful 
means  to  repentance,  to  inquire  carefully  in  regard 
to  each  of  our  physical  and  intellectual  possessions, 
how  we  came  by  them.  Trade  is  a  dangerous  art ; 
but  God  condemns  not  the  art,  only  the  fraud 
which  is  practiced  with  it.  The  grain  speculators, 
even  in  Micah's  time,  received  the  first  curse. — 
Ver.  11.  He  also  has  false  weight  who  judges  not 
his  neighbor  with  the  same  measure  as  himself. 
—  Ver.  12.  It  soon  comes  to  pass  with  a  man  that 
he  believes  his  own  lies,  in  fact  no  longer  knows 
what  lies  he  tells,  so  that  his  tongue  is  a  demon  to 
itself,  deceit  is  in  his  mouth.  When  it  has  reached 
that  point  it  is  no  wonder  that  God  (ver.  13)  car- 
ries away  him  who  is  himself  sin  with  his  sin.  — 
Ver.  14.  The  covetous  pines  after  what  he  desires 
even  in  enjoying  it.  The  feeling  of  perpetual 
emptiness  is  no  longer  a  sign 'of  sin  merely,  but 


already  of  the  judgment  of  God.  Save  what  thou 
canst,  thou  canst  save  nothing  from  God.  —  Ver. 
15.  The  curse  that  man  should  in  the  sweat  of  his 
face  eat  bread  may  still  be  aggravated.  God's 
eye  looks  about  indeed  for  wisdom  (ver.  9),  but 
what  He  sees  is  men  who  with  eyes  open  run  into 
destruction  as  if  they  would  do  it  by  force.  Gen- 
eration  after  generation  heaps  up  the  curse ;  woe 
to  the  generation  on  whom  it  breaks  !  Then  th< 
sins  of  fathers  and  children  lie  on  one  head.  How 
canst  thou  excuse  thy  faults  by  maintaining  that 
thou  hast  been  a  tender  father  or  mother  toward 
thine  own,  when  they  yet  are  to  bear  the  punish- 
ment of  thy  faults?  Take  care  that  thou  heap 
up  the  reward  for  the  good  works  which  thou  hast 
done ;  that  is  the  best  inheritance. 

Chap.  viii.  As  the  true  Israel  to  the  people  of 
Israel,  so  Christ  stands  to  his  congregation.  There 
an  invisible  head  with  many  visible  members,  who 
can  however  be  such  only  in  name,  as  being  called 
Israelites ;  here  likewise  with  Christians. 

What  Christ's  congregation  should  say  in  an  evil 
time. 

1.  Her  complaint,  vers.  1-4  a.  That  the  saints 
have  grown  few  and  iniquity  abundant.  The 
complaint  bears  most  hard  upon  the  princes  ac- 
cording to  their  various  responsibility. 

2.  Their  fear,  ver.  4  b-6.  The  day  of  God 
must  certainly  come,  and  that  with  fearful  signs. 

3.  Their  comfort. 

(a.)  They  know  on  whom  they  trust,  know  his 
name,  and  his  readiness  to  hear,  his  wounding  and 
healing,  and  his  nature,  that  he  is  light  (vers.  7,  8). 
Therefore  they  wait  patiently  in  the  darkness. 

(b.)  They  know  chat  right  must  remain  right 
(ver.  9).     Therefore  they  patiently  endure  wrong. 

(c.)  They  know  that  to  their  adversaries  an  evil 
lot  is  appointed  (ver.  10).  Therefore  they  weary 
not. 

(d.)  They  know  what  is  before  them,  namely, 
that  the  evil  and  narrow  is  to  be  torn  down,  in 
order  to  build  again  well  and  wide  (vers.  11-13). 
Therefore  they  complain  not  that  it  is  torn  down. 

(e.)  They  know  their  shepherd's  voice  and 
works  from  of  old  (vers.  15-18).  Therefore  they 
meditate  on  the  days  of  old  (Ps.  lxxvii.  6),  and 
hold  before  him  his  Word. 

(f.)  They  have  a  complete  revelation  of  God's 
nature,  that  He  is  the  only,  and  a  sin-forgiving, 
God,  gracious  and  powerful  over  sin  and  faithful 
(vers.  18-20).  Therefore,  they  celebrate  and  praise 
Him  even  in  the  most  wretched  time. 

A  pious  soul  is  for  the  Lord  a  refreshment. 
That  is  not  said,  however,  to  puff  up,  but  for  the 
encouragement  of  those  who  love  God.  Who 
would  not  willingly  prepare  a  delight  for  Him  !  — 
Ver.  2.  When  once  the  saints  die  out  of  a  land, 
there  is  soon  manifested  a  whole  abyss  of  abomin- 
able things,  which  they  alone,  through  their  life 
and  prayers,  have  kept  down.  The  prayers  of  the 
pious  restrain  the  judgment.  — Ver.  3.  How  would 
God's  kingdom  be  promoted,  if  only  the  same  ac- 
tivity, invention,  and  perseverance  were  applied  to 
its  objects,  which  are  spent  in  works  of  wicked- 
ness, —  Every  judge  ought  to  think  that  he  has 
an  office  from  God,  and  that  God's  cause  should 
be  cheap  to  no  one.  —  It  is  also  a  bad  sign  when 
in  a  land  unbridled  words  prevail.  Sins  of  the 
tongue  increase  also  the  burden.  The  further  a 
man's  voice  is  heard,  the  more  honestly  should 
he  guard  his  mouth.  —  Ver.  4.  It  is  a  bad  thing 
to  draw  others  into  one's  own  matters  and  inter 
ests.  Many  a  one  has  thought  he  did  God  servic 
while  he  was  making  a  party  for  the  accomplish 


56 


MICAH. 


ment  of  his  own  plans,  and  was  only  a  snare  for 
the  day  of  judgment.  God  alone  makes  his  parties 
for  Himself;  his  programme  is  not  theses,  but  the 
Holy  Scriptures ;  his  leader  is  the  Holy  Spirit. 
When  He  works  not  (and  He  works  in  truthful- 
ness and  peace,  without  any  human  addition,  as  a 
spirit  of  willingness,  without  any  harm  or  calumny 
toward  others),  then  all  work  is  vain.  All  par- 
tisanship leads  to  the  state  of  things  described  in 
ver.  5.  How  can  the  kingdom  of  God  be  built 
up,  when  its  original  foundation  tears  itself  in 
pieces.  It  is  written  that  Abraham  went  out  from 
his  kindred,  but  not  that  he  stood  up  against  them 
and  mocked  them.  —  Ver.  7.  Martha  is  careful 
and  troubled  about  many  things,  but  one  thing  is 
needful.  To  wait  is  the  strongest  power,  to  pray 
is  the  strongest  weapon  ;  for  they  both  have  God 
for  an  ally  ;  and  when  He  hears  it  is  also  effectu- 
ally heard. —  Ver.  8.  He  who  falls  without  God 
never  rises  again.  What  a  tearful  darkness  is  that 
in  which  they  must  sit  who  have  no  God  !  And 
what  is  all  darkness  for  us  if  we  have  God  1  The 
name  of  God  is  a  light  shining  in  the  depth  of 
the  heart,  and  therefore  cannot  be  extinguished 
from  without.  —  Ver.  9.  The  evangelical  call  to 
repentance  results  in  the  conversion  of  the  will 
with  hearty  sorrow.  Evangelical  repentance  is 
not  doing  but  suffering.  Works  of  repentance  (sat- 
isfactio  opens)  are  not  pain  but  pleasure,  therefore 
self  deception,  or,  if  they  were  not  a  pleasure,  but 
were  imposed  by  authority,  against  one's  will,  they 
would  be  wholly  useless,  since  then  not  the  will  of 
him  who  renders  them  performs  them,  but  prop- 
erly the  will  of  Him  by  whom  they  are  imposed. 
But  the  pain  resulting  from  a  clear  discernment  of 
the  misery  of  sitting  deservedly  far  from  God  in 
our  misery,  is  an  unspeakable  grief;  and  he  who 
has  not  felt  it  knows  not  yet  what  repentance  is. 
It  is  so  profound  that  if  faith  were  not  present 
(9  b),  it  must  inevitably  become  despair. — Ver. 
11.  Where  life  in  the  kingdom  of  God  must  first 
be  propped  up  by  statutes,  there  is  no  life  begun, 
but  whitewashed  death.  The  kingdom  of  God 
begins  in  a  man  with  the  law  of  liberty.  The  em- 
bracing wall  which  God  draws  around  the  new 
Jerusalem  is  He  himself  (Zech.  ii.  8).  That  is  a 
very  wide  room.  There  all  the  peoples  of  the 
earth  have  a  place.  — Ver.  13.  But  this  birth  also 
takes  place  amid  pains.  —  Ver.  14.  The  shepherd 
of  the  new  congregation  is  the  Messiah  (v.  3). 
Therefore  is  her  room  also  (against  ver.  11)  a  very 
narrow,  separate  room  ;  there,  namely,  where  good 
pasture  is  for  his  sheep  (Ps.  xxiii.  2)  ;  the  wilder- 
ness remains  for  the  morally  wild.  —  Ver.  15.  In 
tne  history  of  the  kingdom  of  God  there  is  a  con- 
stant similarity  in  the  main  lines.  Naturally,  for 
God  is  unchanging,  and  his  doings  always  divine, 
wonderful. —  Ver.  16.  When  He  once  begins  to 
work  there  is  also  an  end  of  human  power.  De- 
sire not  to  bring  on  yourselves  the  wonder !  — Ver. 
17.  How  has  the  serpent  revived  in  so  many  per- 
sons !  The  seed  of  the  woman,  Abraham's  seed, 
has  become  as  the  sand  of  the  sea,  but  the  other 
not  less.  The  final  biting  of  the  heel  and  the  final 
crushing  of  the  head  are  not  yet  come.  —  Ver.  18. 
In  all  the  world  for  Him  whose  look  sees  highest 
>ver  the  world  and  into  eternity,  there  is  nothing 
so  commendable  as  the  forgiveness  of  sins.  He 
*ho  said  :  Thy  ^ins  are  forgiven  thee,  could  be 
no  other  than  God,  unless  he  were  more  criminal 
than  Adam  ;  for  he  exercised  the  highest  prerog- 
ative of  God.  —  Ver.  19.  The  last  short  sting 
of  repentance :  Belongest  thou  also  to  the  "  rem- 
aant?"     The   "remnant"  is   lame  and  crippled 


(iv.  7)  ;  it  needs  the  physician.  God  takes  pica* 
ure  in  mercy ;  what  a  look  does  that  give  us  into 
the  deepest  heart  of  God  !  There  no  man  sees  a 
bottom,  but  as  deeply  as  he  can  see,  nothing  bt 
delight.  —  Ver.  20.  God  has  a  long  memory  ;  ana 
his  blessing  extends  to  the  thousandth  generation. 

On  vi.  1.  Luther:  People  are  wont,  especially 
if  they  hear  of  the  anger  of  God,  to  believe  that 
it  will  not  go  so  fearfully  with  them.  Hence  they 
allow  themselves  to  suppose  that  in  the  midst  of 
sin  they  may  hope  to  hud  forgiveness  and  pardon, 
and  may  either  laugh  at  the  prophet's  threatening 
or  despise  it  as  human  fiction.  Such  mistake 
would  the  prophet  guard  against  when  he  says, 
not  that  men  should  hear  him,  but  the  Lord  ;  the 
Lord  speaks,  and  not  he. 

Taknov  :  From  men  who  would  not  hear,  tha 
discourse  turns  to  the  hills  and  mountains,  that 
it  may  be  heard. 

Ver.  3.  Chrtsostom  :  He  calls  those  his  peo- 
ple who  would  not  call  Him  God  ;  those  who  strive 
to  take  from  Him  the  kingdom  He  treats  not  as 
haughty  rebels,  but  invites  them  to  Him  mildly, 
and  says  :  My  people,  what  have  I  done  to  thee  ? 
Have  I  been  burdensome  to  thee  ?  Thou  canst  say 
nothing  of  that  kind.  But  even  if  thou  couldst 
thou  shouldst  not  have  fallen  away  from  Him. 
For  who  is  the  son  whom  his  father  chastiseth 
not  ?  But  not  once  hast  thou  occasion  to  speak  of 
that.    Cf.  Jer.  ii.  5. 

Ver.  4.  Michaelis  :  It  is  an  ungodly  thing  to 
injure  him  from  whom  thou  hast  received  no  evil, 
much  more  ungodly  still  to  injure  the  most  boun- 
tiful benefactor. 

Ver.  5.  Hengstenberg  :  That  also  is  rega:  ied 
as  a  part  of  Balaam's  answer  which  served  as  its 
practical  guaranty. 

Ver.  6.  Luther  :  God  had  commanded  sacri- 
fices. But  He  would  receive  them  as  certain  tes- 
timony of  obedience  toward  Him  if  they  were  not 
disobedient  in  much  greater  and  more  important 
things.  But  since  they  neglect  the  greater  acts  of 
worship,  and  perform  the  lesser  and  more  irrational 
acts  with  so  ungodly  a  purpose,  namely,  that  the 
sacrifices  should  be  a  payment  for  their  sins,  God 
regards  their  offerings  as  an  abomination,  and 
mocks  them. 

Michaelis  :  They  are  not  able  to  deny  their 
sins,  but  practice  hypocrisy  when  they  offer  sacri- 
fices and  outward  things,  but  are  unconcerned 
about  repentance. 

Ver.  8.  Luther  :  That  is  also  a  service  which 
all  men  in  every  position  can  render. 

Michaelis  :  It  is  the  most  excellent  things  in 
the  law  which  Christ,  in  opposition  to  the  purely 
pedagogic  Old  Testament  portions  of  the  law,  calls 
to  fiapvrepa  rod  v6fiov.  There  is  nothing  more 
humble  or  more  humbling  than  faith. 

Vers.  13.  Luther  :  We  Germans  have  expe- 
rienced such  things  through  war. 

Ch.  vii.  1.  Burck  :  This  is  a  complaint.  To 
the  pious  teacher,  namely,  it  is  sad,  that  the  per- 
verseness  of  human  nature  is  so  great,  that  not 
only  are  the  ungodly  not  improved,  but  in  some 
sort  actually  with  design  and  exertion  become 
daily  worse.  On  this  account,  however,  we  ought 
not  to  let  the  calling  sleep  nor  be  neglected.  For 
on  the  teachers  lie  two  things,  says  Luther :  first, 
that  they  save  their  soul,  as  Ezekiel  speaks,  second- 
ly, that  the  evil  world  should  have  a  testimony 
against  it.  "  Had  1  not  come  and  spoken,"  said 
Jesus,  "  they  had  not  had  sin."  To  this  may  b« 
added  the  third  most  important  cause,  tha*  whefl 


CHAPTERS   VI.  AND  VII. 


all  others  blaspheme,  God's  name  may  be  hal- 
lowed. 

Schlieb  :  The  prophet  proclaims  to  his  people 
the  painful  confession  of  sin,  that  they  may  learn 
by  that  what  is  necessary.  The  confession  of  sin 
is  followed  by  the  confession  of  faith. 

Ver.  2.  Lutheb  :  There  is  none  that  walketh 
rightly.  Because,  namely,  he  sees  that  all  men, 
when  it  goes  well  and  prosperously,  live  without 
fear  of  God,  and  in  the  highest  wantonness. 
Again  when  misfortune  comes,  they  either  faint  or 
betake  themselves  to  carnal  helps  and  means.  — 
Ver.  3.  Therefore  should  rulers  let  sins  in  them 
be  freely  punished  (for  it  is  God's  command),  but 
they  should  stand  clear  of  sins. 

Ver.  7.  Calweb  Bible  :  Thus  speaks  the 
prophet,  in  the  name  of  the  little  flock,  to  the  un- 
godly opposers. 

Michaelis  :  But  I:  that  is  an  antithesis  to  the 
foregoing,  and  means  :  It  is  even  so  ;  all  is  getting 
bad  ;  the  righteous  and  fearful  judgments  of  God 
hang  over  men's  heads  ;  but  what  shall  I  do  in 
such  a  state  of  things  ?  — despair,  or  murmur,  or 
speak  impatiently  ?  Rather,  etc.  He  does  not 
allow  himself  to  be  led  away  by  the  wickedness  of 
the  great  mass,  and  what  is  more,  he  does  not 
throw  away  hope ;  although  the  deluge  must  come, 
know  that  God  can  save  even  in  the  deluge.  The 
ground  of  his  hope  lies  in  God :  the  God  of  my 
salvation.  He  will  certainly  save  me,  who  has 
from  ancient  times  been  my  salvation,  and  who  is 
called  God  of  salvation.  Is.  xviii.  10 ;  Hab.  iii. 
18. 

Ver.  8.  Calvin  :  The  feeling  of  divine  grace 
in  adversity  is  quite  peculiarly  comparable  to  the 
light,  as  when  one  who  has  fallen  into  a  deep  pit 
yet  perceives  a  distant  gleam  of  the  sun  when  he 
raises  his  eyes.  So  should  we  also  not  be  confound- 
ed, however  dense  and  gloomy  the  darkness  may  be 
in  our  trials,  but  ever  keep  the  spark  of  light  glow- 
ing for  us,  that  is,  faith  should  ever  raise  our  eyes 
upward  that  we  may  have  a  feeling  of  the  divine 
goodness. 

Ver.  9.  Luther  :  It  may  seem  an  amusing 
thing,  that  Basilius,  in  a  letter  in  which  he  laments 
his  mother's  death,  says  that  this  has  happened  be- 
cause of  her  sin.  But,  truly,  whoever  thinks  that 
even  the  most  trifling  misfortune  has  its  source  in 
this  fountain,  mistakes  not,  but  lives  nobly  in  the 
fear  of  God. 

Calweb  Bible  :  Even  the  pious  can  never  ex- 
cept themselves  from  the  general  guilt,  and  must 
therefore  also  take  their  part  of  the  general  pun- 
ishment, although  they  may  live  innocently  from 
the  world  and  before  the  world.  Cf.  1  Pet.  iv.  1 2- 
19. 

MichaeLiS  :  Until;  that  is  twofold,  first,  the 
immovable  patience  of  the  congregation,  secondly, 
the  end  of  the  appointed  suffering. 

Ver.  10.  Michaelis:  They  rejoice  not  so 
much  over  the  destruction  of  enemies  as  over  the 
assurance  of  the  favor  of  God,  whose  name  hith- 
erto has  been  so  much  profaned  by  them. 

Ver.  12.  Hengstenberg  :  It  is  not  enough 
*hat  the  people  of  God  be  free  from  the  slavery  of 
the  world ;  they  become  also  the  object  of  the  long- 
ing of  the  nations,  even  the  strongest  and  most 
hostile ;  the  magnet  which  attracts  them. 

Ver.  13.  Luther  :  In  these  words  we  should 
notice  the  special  diligence  of  the  Holy  Spirit, 
which  sees  clearly  what  sort  of  thoughts  the  wicked 
»ynagogue  will  have,  that  they  will  hope  for  a  car- 
nal kingdom,  and  despise  the  preaching  of  the  Gos- 
pel on  that  account.     Such  an  error,  which  not 


only  obscures  the  Kingdom  of  Heaven  r  ut  utterly 
takes  it  away,  the  Holy  Spirit  would  here  antici- 
pate and  forestall. 

Ver.   14.     Tabnov:  "With  thy  staff;  not  with 

the  iron  rod  of  Moses,  but  with  thine,  the  hading 

of  the  Holy  Spirit,  with  thy  Word  and  Spirit ;  for 

j  these  are  the  instruments  of  the  kingdom  of  God. 

Cocceius  :  With  the  staff  the  shepherd  num- 
'  bers  his  sheep,  smites,  leads  them,  points  out 
whither  they  should  go,  from  what  they  should 
turn  aside,  where  they  should  find  pasture. 

Ver.  18.    Michaelis:  The  congregation whici 

J  here  speaks  through  the  prophet,  is  sunk  in  an 

abyss,  while  it  contemplates  the  riches  of  the  di- 

vine  grace  and  mercy,  which  in  the  last  times  is  to 

come  upon  it. 

Vers.  18  ff.  Bubck  :  The  Holy  Scriptures  re 
veal  a  new,  rich  depth  of  the  divine  fullness,  and 
a  truly  inexhaustible  treasure  of  "  indulgence." 
There  are  no  casus  reservati. 

Starke  :  Ch.  vi.  1 .  Teachers  and  preachers  in 
their  teaching  should  not  make  a  show  of  strange 
languages,  or  clothe  themselves  in  the  writings  of 
Church  fathers,  or  even  in  unprofitable  fables,  but 
should  abide  by  God's  Word  alone,  and  speak  that. 
On  the  mountains  and  hills  in  particular  was  idol- 
atry practiced,  so  that  they  had  evidence  of  men's 
ungodliness.  —  Ver.  3.  God  earnestly  desires  the 
salvation  of  all.  —  Ver.  4.  We  should  remember 
not  only  the  benefits  which  God  has  shown  to  us, 
but  particularly  those  also  which  our  forefathers 
have  experienced.  —  The  teaching  and  the  govern- 
ing office  should  be  in  accord  with  each  other.  — 
Ver.  5.  The  wish  of  the  enemies  of  the  Church,  to 
destroy  it,  has  never  succeeded.  —  Vers.  6,  7.  Most 
powerfully  does  our  own  conscience  bear  witness 
to  the  necessity  of  a  vicarious  atonement,  in  that 
it  cannot  otherwise  be  pacified.  It  makes  a  great 
difference  whether  pious  or  ungodly  people  ask  : 
How  shall  we  appease  God  ?  Even  with  such 
works  as  God  has  commanded  can  He  not  be 
served,  if  they  are  performed  by  an  impenitent 
man.  By  self-appointed  acts  of  worship  He  w 
only  angered  the  more.  —  Ver.  8.  Believe,  love, 
and  endure.  As  it  is  a  great  sorrow  when  men 
whom  God  has  created  and  Christ  redeemed,  know 
neither  God  nor  Christ,  so,  on  the  contrary,  it  is  a 
great  blessing,  when  we  know  from  God's  Word, 
and  perceive  what  is  good,  and  what  God  demands 
of  us.  On  the  ground  of  ignorance,  since  we  cau 
know  but  will  not,  we  cannot  excuse  ourselves.  — 
Ver.  9.  A  man  sees  only  what  is  before  his  eyes, 
but  God  sees  the  heart.  Those  who  will  not  give 
ear  to  God's  paternal  admonitions  must  taste  his 
sharp  rod.  —  Ver.  10.  There  are  ungodly  men 
who  knowingly  have  in  their  house  goods  gained 
by  unrighteousness.  Such  goods  are  not  treas- 
ures, but  a  coal,  by  which  the  rest  also  that  has 
been  honestly  gained  shall  be  consumed.  —  Ver. 

11.  A  Christian  householder  should  endure  no 
false  balance  or  false  weight  in  his  house.  —  Ver. 

12.  Rich  people  who  love  unrighteousness,  meet 
unrighteousness  also  as  a  reward.  Covetous  peo- 
ple are  generally  lying  people  also.  Those  who 
possess  goods  wickedly  acquired  commonly  cypress 
the  poor  also  with  great  violence  and  pride  ;  cov- 
etousness  is  insatiable.  —  Ver.  13.  Here  He  begin* 
to  display  the  rod  which  He  had  commanded  in 
ver.  9  to  hear.  God  begins  with  lighter  punish- 
ments, but  when  these  do  not  secure  improvement, 
He  makes  them  heavier  in  proportion  as  they  ara 
more  prolonged.  —  Ver.  14.  Famine  is  one  of 
God's  greatest  plagues.  As  the  pious,  in  all  their 
conduct,  have  God  about,  with,  and  for  them,  M 


58 


MICAH 


the  wicked,  on  the  other  hand,  have  Him  against 
them.  —  Ver.  15.  If  we  would  enjoy  our  labor,  we 
must  fear  God  and  pursue  piety,  fairness,  and  jus- 
tice.—  Ver.  16.  Subjects  are  often  much  more 
submissive  to  their  rulers  in  their  wicked  require- 
ments than  in  just  and  commendable  regulations. 

—  Ch.  vii.  1.  When  teachers  see  no  fruit  of  their 
labors,  they  should  not  straightway  lay  them  down, 
but  faithfully  do  their  own  part  and  commend  it  to 
God's  blessing.  —  Ver.  2.  Religion  should  not  be 
judged  by  the  lives  of  men.  Cain  has  in  all  times 
his  brother.  Before  God  sends  the  general  calam- 
ities on  a  land,  He  is  wont  to  remove  the  pious 
people  by  death,  that  they  may  not  see  the  evil. 
Those  also  who  go  about  with  secret  plots  and 
wicked  practices  are  murderers  before  God,  for  He 
seeth  the  heart. —  Ver.  4.  The  ungodly  believe 
not  what  is  threatened  them  until  they  have  it  in 
hand  ;  then  they  are  utterly  cast  down  and  dis- 
heartened, so  that  they  can  counsel  neither  them- 
selves nor  others.  —  Ver.  5.  Christians  ought  to 
be  prudent.  —  Ver.  6.  When  men  first  give  them- 
selves up  to  carnal  lusts,  and  lose  sight  of  all 
shame  and  respect  for  God,  then  natural  affection 
also  commonly  dies  out.  — Ver.  7.  See  how  strenu- 
ously he  insists  that  he  has  a  God,  much  as  if  the 
other  crowd  had  no  God-  The  wicked  have  a 
God,  doubtless,  but  an  angry  God,  a  God  of  ven- 
geance and  not  of  salvation.  He  that  would  be 
secure  against  evil  example  must  look  to  the  Lord 
in  obedience  and  patience.  —  Ver.  8.  God  some- 
times leaves  believers  also  to  stumble  and  fall, 
that  they  may  be  humbled,  but  He  helps  them  up 
again.  —  Ver.  9.  The  righteous  complains  first  of 
himself.  —  Ver.  10.  God  punishes  not  only  the 
blasphemies  which  are  cast  upon  Him,  but  the  cal- 
umnies against  his  children  also. —  Ver.  11.  The 
preaching  of  the  Gospel  is  the  means  by  which 
God  maintains  and  enlarges  his  Church. —  Ver. 
13.  The  earth  is  the  Lord's,  the  men,  however,  are 
its  guests  and  inhabitants.  —  Ver.  14.  God  would 
have  us  pray  to  Him  for  the  good  things  which  He 
promises  us.  Believers  have  in  Christ  no  want, 
but  full  enjoyment.  —  Ver.  16.  It  annoys  the 
wicked  greatly,  when  they  see  that  the  Gospel  is 
spread  abroad  in  spite  of  them.  —  Ver.  17.  It  is 
among  the  items  of  the  great  mystery,  that  the 
unbelieving  world  has  believed  the  Gospel.  —  Ver. 
18.  Not  only  is  there  no  other  God,  but  also  there 
is  in  heaven  and  on  earth  no  such  loving-kindness 
to  be  found  as  with  God,  who  forgiveth  sins.  God 
is  not  so  compassionate  as  to  have  no  anger,  but 
only  so  that  He  holds  it  not  forever.  Sin  is  Sa- 
tan's work,  forgiveness  God's.  —  Ver.  19.  The 
sea  is  the  blood  of  Jesus  Christ.  God  not  only 
forgives  sins,  but  gives  us  the  power  also  to  sub- 
due sin.  —  Ver.  20.  As  God  Himself  is  truth,  so 
also  is  his  Word  truth,  on  which  we  may  confi- 
dently rest. 

Pfaff  :  Ch.  vi  6-8.  Ye  cannot  excuse  your- 
selves, ungodly  men,  as  not  having  known  the 
will  of  God.  As  clearly  and  richly  as  this  has 
been  made  known  to  you,  as  many  corrections, 
from  the  Good  Spirit  as  ye  have  received  in  your 
Bouls,  so  often  has  conscience  in  you  been  awak  - 
ened.     But  ye  hold  the  truth  in  unrighteousness. 

—  Ver.  13.  Public  iniquity  and  deceit  are  cer- 
tainly followed  by  heavy  judgments  ;  for  the  prop- 
erty gathered  by  them  must  become  a  disgrace 
(vii.  8).  In  the  darkness  of  the  greatest  affliction, 
the  pious  still  see  the  light,  and  find  their  pleasure 
in  the  Lord's  mercy,  which  is  hidden  in  the  cross. 

Rikger:  Ch.  vi.  (1)  The  forcible  beginning, 
\>r  the  awakening  of  hearts,  vers.  1,  2.    (2)  The 


friendly  direction,  for  the  winning  or  hearts,  vers. 
3-8.  (3)  The  sharp  threatening  against  the  sealed 
hearts,  vers.  9-16.  On  vers.  6,  7.  As  men  now. 
a-days  express  their  unreasonableness  towards  the 
service  of  God  in  spirit  and  in  truth,  when  they 
say,  One  scarcely  ever  knows  what  one  ought  to 
do ;  they  will  be  contented  with  nothing  any 
more.  —  Ver.  8.  To  conduct  one's  self  in  all 
things  earnestly,  according  to  the  divine  and  not 
the  human  standard,  and  in  this  to  give  to  the 
Word  of  God  its  judicial  power  ;  to  practice  kind- 
ness with  delight,  and  to  walk  in  humble  faith  before 
and  with  God  :  in  that  light  let  each  one  consider 
his  own  heart  and  conscience.  —  Ver.  9  ff.  God 
has  never  accumulated  presages  of  future  events  for 
the  gratification  of  curious  inquisitiveness,  but  to 
promote  improvement  at  the  present,  thereby  to 
render  aid  against  unrighteousness. —  Ch.  vii.  1  ff. 
One  must  never  rest  satisfied  with  discourses  and 
representations  to  men,  but  must  support  the  pub- 
lic address  by  many  words  before  and  with  the 
Father  in  secret ;  and  if  one  will  cover  the  unfruit- 
fulness  of  the  public  labor  with  fatigue,  one  must 
refresh  himself  again  by  this  intercourse  with  God. 

—  Ver.  2.  For  the  righteous  who  doubtless  yet  re- 
mained it  was  a  salutary  prompting  that  they  should 
not  so  conceal  themselves  (Prov.  xxviii.  28),  but  be 
active  also  in  the  better  spirit.  —  Ver.  8  ff.  There 
are  always  people  who  are  glad  to  see  it  when  the 
truth  is  so  humbled,  and  her  confessors  brought  into 
such  straits,  that  it  seems  to  be  all  over  with  relig- 
ion, order,  and  discipline.  They  together  make 
up  the  enemy  that  is  hostile  to  Zion. —  Ver.  9. 
This  makes  one  submissive  under  all  the  reproach 
upon  the  Church  and  her  service,  to  observe  that 
there  is  indignation  at  the  bottom  of  it,  that  God 
thus  withdraws  Himself,  and  we  no  more  attain 
to  the  blessing  of  former  witnesses.  But  hope  re- 
freshes the  heart. 

Schmieder  :  Ch.  vi.  3.  This  question  of  the 
conscience,  cutting  deep  into  the  sinful  heart,  ad- 
dresses itself  still,  and  in  a  still  more  humiliating 
way,  to  the  people  whom  the  Lord  has  purchased 
with  his  blood.  The  liturgy  of  the  Romish  Church, 
on  Good  Friday,  during  the  adoration  of  the  cross 
(the  so-called  lamentations),  has  appropriated  this 
complaint  of  the  Lord  to  the  holy  people  :  "  I  led 
you  forty  years  long  through  the  wilderness,  fed 
thee  with  manna,  and  brought  thee  into  a  good 
land,  and  thou  hast  therefor  crucified  thy  Saviour. 
I  planted  thee  as  my  beautiful  vineyard,  and  thou 
hast  become  bitter  for  me,  hast  given  me  vinegar 
to  drink  in  my  thirst,  with  a  spear  hast  pierced  my 
side.  For  thy  sake  I  scourged  Egypt  and  her  first- 
born, and  thou  hast  caused  me  to  be  scourged," 
etc.  —  Ver.  7.  Not  indeed,  unless  it  is  a  sign  of  a 
heart  offering  itself  to  God.  —  Ver.  8.  Doing 
rightly  is  an  exhibition  of  faith,  complete  devotion 
to  God  is  the  real  spiritual  burnt-offering.  To  love 
mercy  toward  others  is  the  true  daily  meat-offer- 
ing. To  walk  humbly,  to  be  mindful  that  God  is 
the  Holy  One,  thou  a  poor  sinner,  that  is  the  true 
spiritual  sin-offering.  —  Ver.  14.  That  is  the 
curse  of  the  covetous,  that  he  is  never  satisfied ; 
the  blessing  of  God  and  contentment  are  wanting. 

—  Ch.  vii.  3.  Thus  ever  the  history  of  Naboth's 
vineyard  repeats  itself.  The  prince  demands  it 
since  Naboth  will  not  consent,  judges  are  bribed 
aud  the  queen  says  what  she  lusts  after  ;  Naboth 
though  innocent,  must  die  as  a  blasphemer ;  thus 
they  weave  the  net.  —  Ver.  4.  The  thorn,  the 
hedge,  is  in  the  vegetable  kingdom  the  type  of 
what  is  evil,  because  it  injures  (2  Kings  xiv. 
Judg.  ix.) ;  as  the  vine,  the  t'ive  'he  fig  tree  are  the 


CHAPTERS   VI.  AND  VII. 


59 


type  of  the  good,  because  they  give  fruit  and  shadow. 
—  Ver.  5  ff.  Compare  Matt.  x.  35  f.,  where  by  the 
use  which  our  Lord  makes  of  this  prophetic  office 
it  is  clear  that  the  times  of  such  domestic  discord 
and  insecurity,  come  then  especially  when,  after 
the  undisturbed  dominion  of  evil,  the  Spirit  of 
God  arouses  and  enlivens  the  remnant  of  the 
pious,  so  that  they  with  word  and  deed  bear  wit- 
ness against  wickedness,  and  contend  with  Satan. 
Then  must  the  pious  man  contend  and  suffer  for 
the  Lord's  sake,  but  also  watch  lest  he  commit 
sin,  and  thus  be  rightfully  chastised  for  his  sin's 
sake.  —  Ver.  14.  Since  on  Carmel,  in  Bashan 
and  Gilead,  was  the  best  pasture,  and  since  Israel 
is  here  compared  to  a  flock,  these  good  pasture 
grounds  are  here  typically  assigned  to  the  people, 
while  yet  only  the  fruitful  abodes  in  the  land  of 
Canaan  are  really  meant.  —  Ver.  18.  That  is  the 
so-called  angry  God  of  the  Old  Testament.  —  Ver. 
19.  Our  misdeeds  are  our  most  dangerous  enemy 
and  accuser ;  but  even  this  Satan  will  the  God  of 
peace  subdue  to  Himself  and  us,  and  has  already 
done  it,  if  we  trust  wholly  to  Him  who  treads  the 
serpent  under  foot.  Happy  he  whose  sin  is  buried 
(Rom.  vi.  4). 

Quanpt  :  Ch.  vi.  Of  Israel's  gratitude.  (1) 
Israel's  unthankfulness  for  God's  previous  mercy, 
vers.  1,5.  (2)  ver.  6-8.  How  Israel  should  thank 
God.  (3)  ver.  9-16.  How  God  will  punish  thank- 
less Israel.  —  Ver.  1 .  The  mountains  and  hills 
signify  the  prominent  leaders  of  the  people.  —  Ver. 
10.  Cf.  Am.  viii.  5,  6.  —  Ver.  11.  Inquiry  of  the 
conscience  terrified  by  the  searching  of  the  Lord. 
Not  as  if  the  grain-speculators  actually  inquired 
thus.  But  Micah  wishes  that  they  would  so  in- 
quire, that  they  might  come  to  themselves  and  re- 
pent.—  Ver.  12.  The  punishment  of  men  on 
earth  is  never  the  ultimate  end,  but  ever  the 
means  to  the  end  of  their  conversion. —  Ch.  vii. 
Mercy  glories  over  judgment.  —  Ver.  2.  The  seven 
thousand  who  had  not  bowed  the  knee  to  Baal 
were  not  wanting  in  Micah's  time  either.  But  if 
one  would  picture  the  impression  made  by  a  barren 
landscape,  he  does  not  stop  on  the  description  of  a 
flower  or  two  which  may  bloom  somewhere  in  con- 
cealment. The  Redeemer  also  said  universally : 
Ye  would  not,  and  leaves  Nicodemus  and  Joseph 
of  Arimathea  out  of  the  account.  —  Ver.  20.  God's 
oath,  on  which  Micah  here  at  the  end  leans  as  on 
a  rock,  is  that  of  Gen.  xiii.  16  ff.  How  God  kept 
it,  see  in  Luke  i.  72-75. 

[MATTUiiw  Henky  :  on  ch.  vi.  4.  When  we  are 
calling  to  mind  God's  former  mercies  to  us,  we 
must  not  forget  the  mercy  of  good  teachers  and 
governors  when  we  were  young.  Let  those  be 
made  mention  of,  to  the  glory  of  God,  who  went 
before  us,  saying,  This  is  the  way,  walk  in  it;  it 

[1  So  good  people  have  been  wont  to  complain,  in  Church 
and  State,  since  the  Homeric  heroes,  at  least,  of  the  degen- 
eracy of  each  generation,  as  compared  with  the  preceding 
one.  If  such  wailings  were  reasonable,  what  angelic  piety 
and  social  virtue  must  have  flourished  three  thousand  years 
tgo,  and  how  dreadful  to  think  of  our  posterity,  three  thou- 
sand years  hence,  looking  back,  over  countless  steps  of  de- 


was  God  that  sent  them  before  us,  to  prepare  the: 
way  of  the  Lord,  and  to  prepare  a  people  for  Him. 
—  Ver.  6-8.  Deep  convictions  of  guilt  and  wrath 
will  put  men  upon  inquiries  after  peace  and  par 
don,  and  then,  and  not  till  then,  there  begins  to  be 
some  hope  of  them.  Those  that  are  thoroughly 
convinced  of  sin,  of  the  malignity  of  it,  and  of 
their  misery  and  danger  by  reason  of  it,  would  giv* 
all  the  world,  if  they  had  it,  for  peace  and  pardon 
Men  will  part  with  anything  rather  than  their  sins, 
but  they  part  with  nothing,  to  God's  acceptance, 
unless  they  part  with  them.  —  Ver.  9.  It  is  a  point 
of  true  wisdom  to  discover  the  name  of  God  in  the 
voice  of  God,  and  to  learn  what  He  is  from  what 
He  says.  Every  rod  has  a  voice,  and  it  is  the  voice 
of  God  that  is  to  be  heard  in  the  rod  of  God ;  and 
it  is  well  for  those  that  understand  the  language 
of  it;  which  if  we  would  do,  we  must  have  an  eye 
to  Him  that  appointed  it.  Every  rod  is  appointed, 
of  what  kind  it  shall  be.  where  it  shall  light,  and 
how  long  it  shall  lie.  The  work  of  ministers  is  to 
explain  the  providences  of  God,  and  to  quicken 
and  direct  men  to  the  lessons  that  are  taught  by 
them.  —  Ver.  16.  If  professors  of  religion  ruin 
themselves,  their  ruin  will  be  the  most  reproachful 
of  any  other;  and  they  in  a  special  manner  will 
rise  at  the  last  day  to  everlasting  shame  and  con- 
tempt. —  Ch.  vi.  1.  Some  think  that  this  intimates 
not  only  that  good  people  were  few,  but  that  those 
few  who  remained,  who  went  for  good  people,  were 
good  for  little  ;  like  the  small  withered  grapes,  the 
refuse  that  were  left  behind,  not  only  by  the  gath- 
erer, but  by  the  gleaner.  When  the  prophet  ob- 
served this  universal  degeneracy,  it  made  him  de- 
sire the  first-ripe  fruit ;  he  wished  to  see  such  wor- 
thy, good  men  as  were  in  the  former  ages,  were  the 
ornaments  of  the  primitive  times,  and  as  far  ex- 
ceeded the  best  of  all  the  present  age  as  the  first  and 
full-ripe  fruits  do  those  of  the  latter  growth,  that 
never  come  to  maturity.  When  we  read  and  hear 
of  the  wisdom  and  zeal,  the  strictness  and  3on- 
scientiousness,  the  devotion  and  charity,  of  the 
professors  of  religion  in  former  ages,  and  see  the 
reverse  of  this  in  those  of  the  present  age,  we  can- 
not but  sit  down  and  wish  with  a  sigh,  O,for  prim- 
itive Christianity  again  !  Where  are  the  plainness 
and  integrity  of  those  that  went  before  us  ?  Where 
are  the  Israelites  indeed,  without  guile?  Our  souls 
desire  them,  but  in  vain.  The  golden  age  is  gone 
and  past  recall ;  we  must  make  the  best  of  what 
is,  for  we  are  not  likely  to  see  such  times  as  have 
been.1  —  Ver.  9.  Those  that  are  truly  penitent  for 
sin  will  see  a  great  deal  of  reason  to  be  patient 
under  affliction.  —  Ver.  15.  God's  former  favors 
to  his  Church  are  patterns  of  future  favors,  and 
shall  again  be  copied  out  as  there  is  occasion.  — 
Tr.J 

terioration,  to  us  as  paragons  of  lost  perfection  !  This  view 
of  things  is,  rather,  a  lazy  or  helpless  recognition  of  th« 
remaining  evil  which  it  behooves  each  age  to  put  away  or 
diminish.  As  Henry  himself  says  on  ver.  9,  "  When  we 
complain  to  God  of  the  badness  of  the  times,  we  ought  to 
complain  against  ourselves  for  the  badness  of  our  owx 
hearts."— T*.] 


Date  Due 


